Quotes about morale
page 25

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“I genuinely believe that the Catholic church is not, to put it at its mildest, a force for good in the world… We certainly don’t need the stigmatisation, the victimisation that leads to the playground bullying when people say: “You’re a disordered, morally evil individual.””

Stephen Fry (1957) English comedian, actor, writer, presenter, and activist

That’s not nice, it isn’t nice.
"The Catholic church is a force for good in the world", November 7th 2009, Abridged Intelligence² debate speech.
2000s

Angelique Rockas photo

“A moral coward, you see, is simply someone who has read the fine print on the back of his Birth Certificate and seen the little clause which says "You can't win."”

Kyril Bonfiglioli (1928–1985) British art dealer

Source: The Mortdecai Trilogy, Something Nasty in the Woodshed (1976), Ch. 16.

Thomas Hardy photo

“Patience, that blending of moral courage with physical timidity.”

Phase the Fifth: The Woman Pays, ch. XLIII
Tess of the d'Urbervilles (1891)

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Charles Grey, 2nd Earl Grey photo
Sam Harris photo
Laurell K. Hamilton photo

“There's no one so self-righteous as someone policing someone else's morality.”

Laurell K. Hamilton (1963) Novelist

Musings of Anita Blake; p. 627
Anita Blake: Vampire Hunter series, Incubus Dreams (2004)

Hyman George Rickover photo
Max Scheler photo

“Yet all this is not ressentiment. These are only stages in the development of its sources. Revenge, envy, the impulse to detract, spite, *Schadenfreude*, and malice lead to ressentiment only if there occurs neither a moral self-conquest (such as genuine forgiveness in the case of revenge) nor an act or some other adequate expression of emotion (such as verbal abuse or shaking one's fist), and if this restraint is caused by a pronounced awareness of impotence. There will be no ressentiment if he who thirsts for revenge really acts and avenges himself, if he who is consumed by hatred harms his enemy, gives him “a piece of his mind,” or even merely vents his spleen in the presence of others. Nor will the envious fall under the dominion of ressentiment if he seeks to acquire the envied possession by means of work, barter, crime, or violence. Ressentiment can only arise if these emotions are particularly powerful and yet must be suppressed because they are coupled with the feeling that one is unable to act them out—either because of weakness, physical or mental, or because of fear. Through its very origin, ressentiment is therefore chiefly confined to those who serve and are dominated at the moment, who fruitlessly resent the sting of authority. When it occurs elsewhere, it is either due to psychological contagion—and the spiritual venom of ressentiment is extremely contagious—or to the violent suppression of an impulse which subsequently revolts by “embittering” and “poisoning” the personality. If an ill-treated servant can vent his spleen in the antechamber, he will remain free from the inner venom of ressentiment, but it will engulf him if he must hide his feelings and keep his negative and hostile emotions to himself.”

Max Scheler (1874–1928) German philosopher

Das Ressentiment im Aufbau der Moralen (1912)

Robert A. Heinlein photo

“Selfishness is the bedrock on which all moral behavior starts and it can be immoral only when it conflicts with a higher moral imperative.”

Robert A. Heinlein (1907–1988) American science fiction author

The Pragmatics of Patriotism (1973)
Context: Selfishness is the bedrock on which all moral behavior starts and it can be immoral only when it conflicts with a higher moral imperative. An animal so poor in spirit that he won't even fight on his own behalf is already an evolutionary dead end; the best he can do for his breed is to crawl off and die, and not pass on his defective genes.

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Michael Moorcock photo

“We may suppose that everyone has in himself the whole form of a moral conception.”

Source: A Theory of Justice (1971; 1975; 1999), Chapter I, Section 9, pg. 50

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Robert Charles Wilson photo

“Ziegler said, “You know the story in the Bible, the story of Abraham and Isaac?”
“Of course.”
“God instructs Abraham to offer his son as a sacrifice. Isaac makes it as far as the chopping block before God changes his mind.”
Yes. Jacob had always imagined God a little appalled at Abraham’s willingness to cooperate.
Ziegler said, “What’s the moral of the story?”
“Faith.”
“Hardly,” Ziegler said. “Faith has nothing to do with it. Abraham never doubted the existence of God—how could he? The evidence was ample. His virtue wasn’t faith, it was fealty. He was so simplemindedly loyal that he would commit even this awful, terrible act. He was the perfect foot soldier. The ideal pawn. Abraham’s lesson: fealty is rewarded. Not morality. The fable makes morality contingent. Don’t go around killing innocent people, that is, unless you're absolutely certain God want you to. It’s a lunatic’s credo.
“Isaac, on the other hand, learns something much more interesting. He learns that neither God nor his own father can be trusted. Maybe it makes him a better man than Abraham. Suppose Isaac grows up and fathers a child of his own, and God approaches him and makes the same demand. One imagines Isaac saying, ’No. You can take him if you must, but I won’t slaughter my son for you.’ He’s not the good and faithful servant his father was. But he is, perhaps, a more wholesome human being.””

Robert Charles Wilson (1953) author

The Fields of Abraham (pp. 21-22)
The Perseids and Other Stories (2000)

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“Thus, fascism adopted the economic aspect of liberalism but completely denied its philosophical principles and the intellectual and moral heritage of modernity.”

Zeev Sternhell (1935) Israeli historian

Source: The Birth of Fascist Ideology: From Cultural Rebellion to Political Revolution, 1994, p.7

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Ted Malloch photo

“Business is the real test of the moral life.”

Ted Malloch (1952) American businessman

Source: Doing Virtuous Business (Thomas Nelson, 2011), p. 17.

Charles Baudelaire photo

“It is imagination that has taught man the moral sense of color, of contour, of sound and of scent. It created, in the beginning of the world, analogy and metaphor. It disassembles creation, and with materials gathered and arranged by rules whose origin is only to be found in the very depths of the soul, it creates a new world, it produces the sensation of the new. As it has created the world (this can be said, I believe, even in the religious sense), it is just that it should govern it.”

Charles Baudelaire (1821–1867) French poet

C'est l'imagination qui a enseigné à l'homme le sens moral de la couleur, du contour, du son et du parfum. Elle a créé, au commencement du monde, l'analogie et la métaphore. Elle décompose toute la création, et, avec les matériaux amassés et disposés suivant des règles dont on ne peut trouver l'origine que dans le plus profond de l'âme, elle crée un monde nouveau, elle produit la sensation du neuf. Comme elle a créé le monde (on peut bien dire cela, je crois, même dans un sens religieux), il est juste qu'elle le gouverne.
"Lettres à M. le Directeur de La revue française," III: La reine des facultés http://fr.wikisource.org/wiki/Salon_de_1859_%28Curiosit%C3%A9s_esth%C3%A9tiques%29#III._.E2.80.94_La_reine_des_facult.C3.A9s
Salon de 1859 (1859)

“A Man like him (Tan Zuoren) is the back bone of our nation, is our nation's salt and calcium, is the foundation stone of the rebuilding of nation's morals; the beginning of the rebuilding of the society. To jail such a person, is to jail the nation's conscience.”

Cui Weiping (1956) Chinese film critic

自发而美好的思想感情 ——为谭作人先生呼吁 (11 April 2009) http://www.cuiweiping.net/blogs/cuiweiping/archives/133594.aspx

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“The truths of naturalism do not satisfy the moral and religious nature.”

John Burroughs (1837–1921) American naturalist and essayist

Source: Accepting the Universe (1920), p.301

Ralph Bunche photo
Jerry Coyne photo

““HOW DO YOU KNOW THAT?”
That’s the question you should always ask believers when they make unsupported assertions, ranging from “God is loving” to “Our souls live on after death.” The answer will always be one of two things: “The Bible says so,” or “I just know it to be true.” Neither of those are rational answers, but they satisfy the religious.
It is in fact the “how-do-you-know-that” query that really distinguishes New Atheism from Old. While atheists have always decried the lack of evidence for theism, it is the infusion of scientists and science-friendly people into atheism, starting with Carl Sagan and continuing on to Dawkins, Hitchens, Harris, Pinker, and Dennett, that has made us realize that religious dogmas are in fact hypotheses, and you need reasons and evidence for accepting them. If you have none, then you have no reason to believe in God.
Nevertheless, religious dogma does change, but not because theology has found better reasons. It’s because a.) science has shown the dogma to be false (Genesis, Adam and Eve, creation, the Exodus, etc.) or b.) secular morality has shown that the tenets of religious belief are no longer supportable”

Jerry Coyne (1949) American biologist

hell as a place of fire, limbo, discrimination against gays, the Mormons’ refusal to let blacks be priests, etc.
" Catholic official says that angels exist but are wingless http://whyevolutionistrue.wordpress.com/2013/12/21/catholic-official-says-that-angels-exist-but-are-wingless/" December 21, 2013

William Jones photo

“The fundamental tenet of the Védántí school, to which in a more modern age the incomparable Sancara was a firm and illustrious adherent, consisted, not in denying the existence of matter, that is, of solidity, impenetrability, and extended figure (to deny which would be lunacy), but, in correcting the popular notion of it, and in contending, that it has no essence independent of mental perception, that existence and perceptibility are convertible terms, that external appearances and sensations are illusory, and would vanish into nothing if the divine energy, which alone sustains them, were suspended but for a moment; an opinion which Epicharmus and Plato seem to have adopted, and which has been maintained in the present century with great elegance, but with little publick applause; partly because it has been misunderstood, and partly because it has been misapplied by the false reasoning of some unpopular writers, who are said to have disbelieved in the moral attributes of God, whose omnipresence, wisdom, and goodness are the basis of the Indian philosophy… [N]othing can be farther removed from impiety than a system wholly built on the purest devotion; and the inexpressible difficulty, which any man, who shall make the attempt, will assuredly find in giving a satisfactory definition of material substance, must induce us to deliberate with coolness, before we censure the learned and pious restorer of the ancient Véda; though we cannot but admit, that, if the common opinions of mankind be the criterion of philosophical truth, we must adhere to the system of Gotama, which the Bráhmens of this province almost universally follow.”

William Jones (1746–1794) Anglo-Welsh philologist and scholar of ancient India

II. pp. 238-239
"On the Philosophy of the Asiatics" (1794)

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“I don't think that Israel has any legal or moral justification for their massive bombing of the entire nation of Lebanon.”

Jimmy Carter (1924) American politician, 39th president of the United States (in office from 1977 to 1981)

As quoted in "The US and Israel Stand Alone" in Der Spiegel (15 August 2006) http://www.spiegel.de/international/spiegel/0,1518,431793,00.html
Post-Presidency

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Denis Diderot photo

“Morals are in all countries the result of legislation and government; they are not African or Asian or European: they are good or bad.”

Denis Diderot (1713–1784) French Enlightenment philosopher and encyclopædist

Observations on the Drawing Up of Laws (1774)

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“I have spoken of the advantages of leisure and opportunity for improvement, as of a right to which you were entitled. I must now remind you that every right involves a responsibility. The greater our freedom from external restrictions, the more do we become the rightful subjects of the moral law within us. The less our accountability to man, the greater our accountability to a higher power. Such a thing as irresponsible right has no existence in this world. Even in the formation of opinion, which is of all things the freest from human control, and for which something like irresponsible right has been claimed, we are deeply answerable for the use we make of our reason, our means of information, and our various opportunities of arriving at a correct judgment. It is true, that so long as we observe the established rules of society, we are not to be called upon before any human court to answer for the application of our leisure; but so much the more are we bound by a higher than human law to redeem to the full our opportunities. Tho application of this general truth to the circumstances of your present position is obvious. A limited portion of leisure in the evening of each day is allotted to you, and it is incumbent upon you to consider how you may best employ it.”

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

George Boole, "Right Use of Leisure," cited in: James Hogg Titan Hogg's weekly instructor, (1847) p. 250 : Address on the Right Use of Leisure to the members of tho Lincoln Early Closing Association.
1840s

Johann Wolfgang von Goethe photo

“There is no outward mark of politeness that does not have a profound moral reason. The right education would be that which taught the outward mark and the moral reason together.”

Es gibt kein äußeres Zeichen der Höflichkeit, das nicht einen tiefen sittlichen Grund hätte. Die rechte Erziehung wäre, welche dieses Zeichen und den Grund zugleich überlieferte.
Bk. II, Ch. 5, R. J. Hollingdale, trans. (1971), p. 195
Elective Affinities (1809)

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“It doesn't take a rocket scientist to look at this amazing creation and see the genius of the Creator. A child can know that. Your stumbling block isn't intellectual as you maintain… it's moral.”

Ray Comfort (1949) New Zealand-born Christian minister and evangelist

You Can Lead an Atheist to Evidence, But You Can't Make Him Think (2009)

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“Even if animal experiments did result in a cure for AIDS, of which there is no chance, I’d be against it on moral grounds.”

Ingrid Newkirk (1949) British-American activist

McGraw, Michael, People for the Ethical Treatment of Animals. "PETA and AIDS research" http://www.cnsnews.com/letterstotheeditor/letters_archive/2006/letters20060515.asp, Letters to the Editor, CNSNews.com, May 15, 2006.
On animal research and activism against it

George Moore (novelist) photo

“It would appear that practical morality consists in making the meeting of men and women as casual as that of animals.”

George Moore (novelist) (1852–1933) Irish novelist, short-story writer, poet, art critic, memoirist and dramatist

Apologia Pro Scriptis Meis.
Memoirs of My Dead Life http://www.gutenberg.org/dirs/etext05/8mmdl10.txt (1906)

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George W. Bush photo

“The case for trade is not just monetary, but moral. Economic freedom creates habits of liberty. And habits of liberty create expectations of democracy.”

George W. Bush (1946) 43rd President of the United States

1990s, A Distinctly American Internationalism (November 1999)

Enoch Powell photo

“Have you ever wondered, perhaps, why opinions which the majority of people quite naturally hold are, if anyone dares express them publicly, denounced as 'controversial, 'extremist', 'explosive', 'disgraceful', and overwhelmed with a violence and venom quite unknown to debate on mere political issues? It is because the whole power of the aggressor depends upon preventing people from seeing what is happening and from saying what they see.

The most perfect, and the most dangerous, example of this process is the subject miscalled, and deliberately miscalled, 'race'. The people of this country are told that they must feel neither alarm nor objection to a West Indian, African and Asian population which will rise to several millions being introduced into this country. If they do, they are 'prejudiced', 'racialist'... A current situation, and a future prospect, which only a few years ago would have appeared to everyone not merely intolerable but frankly incredible, has to be represented as if welcomed by all rational and right-thinking people. The public are literally made to say that black is white. Newspapers like the Sunday Times denounce it as 'spouting the fantasies of racial purity' to say that a child born of English parents in Peking is not Chinese but English, or that a child born of Indian parents in Birmingham is not English but Indian. It is even heresy to assert the plain fact that the English are a white nation. Whether those who take part know it or not, this process of brainwashing by repetition of manifest absurdities is a sinister and deadly weapon. In the end, it renders the majority, who are marked down to be the victims of violence or revolution or tyranny, incapable of self-defence by depriving them of their wits and convincing them that what they thought was right is wrong. The process has already gone perilously far, when political parties at a general election dare not discuss a subject which results from and depends on political action and which for millions of electors transcends all others in importance; or when party leaders can be mesmerised into accepting from the enemy the slogans of 'racialist' and 'unChristian' and applying them to lifelong political colleagues...

In the universities, we are told that education and the discipline ought to be determined by the students, and that the representatives of the students ought effectively to manage the institutions. This is nonsense—manifest, arrant nonsense; but it is nonsense which it is already obligatory for academics and journalists, politicians and parties, to accept and mouth upon pain of verbal denunciation and physical duress.

We are told that the economic achievement of the Western countries has been at the expense of the rest of the world and has impoverished them, so that what are called the 'developed' countries owe a duty to hand over tax-produced 'aid' to the governments of the undeveloped countries. It is nonsense—manifest, arrant nonsense; but it is nonsense with which the people of the Western countries, clergy and laity, but clergy especially—have been so deluged and saturated that in the end they feel ashamed of what the brains and energy of Western mankind have done, and sink on their knees to apologise for being civilised and ask to be insulted and humiliated.

Then there is the 'civil rights' nonsense. In Ulster we are told that the deliberate destruction by fire and riot of areas of ordinary property is due to the dissatisfaction over allocation of council houses and opportunities for employment. It is nonsense—manifest, arrant nonsense; but that has not prevented the Parliament and government of the United Kingdom from undermining the morale of civil government in Northern Ireland by imputing to it the blame for anarchy and violence.

Most cynically of all, we are told, and told by bishops forsooth, that communist countries are the upholders of human rights and guardians of individual liberty, but that large numbers of people in this country would be outraged by the spectacle of cricket matches being played here against South Africans. It is nonsense—manifest, arrant nonsense; but that did not prevent a British Prime Minister and a British Home Secretary from adopting it as acknowledged fact.”

Enoch Powell (1912–1998) British politician

The "enemy within" speech during the 1970 general election campaign; speech to the Turves Green Girls School, Northfield, Birmingham (13 June 1970), from Still to Decide (Eliot Right Way Books, 1972), pp. 36-37.
1970s

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Samuel T. Cohen photo

“Teller’s irascible behavior forced him out of the mainstream but not out of the lab, thanks to Oppenheimer who didn’t think we should be without geniuses, even those whose enormous egos caused serious friction. As bright and innovative as Teller was, his overall performance during the war left a lot to be desired. He was not content to be part of a team effort (like yours truly) and preferred to work off to the side on new and different and sometime pretty far-out ideas (like yours truly). This caused considerable resentment. After all there was a war going on and most people thought future nuclear weapon concepts should be worked on sometime in the future, after we had finished our primary assignment. Edward’s behavior was like a colonel on a planning staff during a military campaign who tells his commanding general that he’d like to plan for the next war. That would be the end of the colonel, who would be demoted and shipped off to some base in the Aleutian Islands.
[5]Oppenheimer, however, realized that guys like Teller, despite their shortcomings, were necessary to have around; one never knows when a guy like that can be worth his weight in gold, which to the best of my recollection never happened with Teller. So an arrangement was worked out where Teller and a handful of like-minded theoretical physicists, willing to put up with his domineering ways, formed a small group dedicated to doing what they pleased, realizing their efforts stood precious little chance of impacting on the project.
[5]The one idea dearest to Teller’s heart was the H-bomb. He and a couple of his cronies applied themselves to devising various schemes on designing such a weapon. All of them turned out to be impractical and most of them unworkable. Which never slowed him down in the slightest for reasons we’ll never know nor will he. I’ve known Edward for a very long time and although I’ve never known him well, one thing about him became clear to me from the very beginning: he was a creature possessed. By what? Again, who knows? Many, if not most, who have read about his life and what he has done, plus those who have known him directly and observed him close at hand and at great length, would say by Satan (which has been said all over the world about me). I wouldn’t go along with that and although I have seen Teller give some of the most impassioned statements morally defending his positions, some of which I have found deeply moving and thoroughly convincing, I would not say that the God I’ve been told exists has had a tight hold on him. If Edward has been possessed by anyone it’s been himself. I’d say the same for myself, and I’ve given you some reasons why, but hardly all of them. I don’t know all of them and would be ashamed to tell you if I did.”

Samuel T. Cohen (1921–2010) American physicist

F*** You! Mr. President: Confessions of the Father of the Neutron Bomb (2006)

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Lysander Spooner photo

“If justice be not a natural principle, it is no principle at all. If it be not a natural principle, there is no such thing as justice. If it be not a natural principle, all that men have ever said or written about it, from time immemorial, has been said and written about that which had no existence. If it be not a natural principle, all the appeals for justice that have ever been heard, and all the struggles for justice that have ever been witnessed, have been appeals and struggles for a mere fantasy, a vagary of the imagination, and not for a reality.

If justice be not a natural principle, then there is no such thing as injustice; and all the crimes of which the world has been the scene, have been no crimes at all; but only simple events, like the falling of the rain, or the setting of the sun; events of which the victims had no more reason to complain than they had to complain of the running of the streams, or the growth of vegetation.

If justice be not a natural principle, governments (so-called) have no more right or reason to take cognizance of it, or to pretend or profess to take cognizance of it, than they have to take cognizance, or to pretend or profess to take cognizance, of any other nonentity; and all their professions of establishing justice, or of maintaining justice, or of rewarding justice, are simply the mere gibberish of fools, or the frauds of imposters.

But if justice be a natural principle, then it is necessarily an immutable one; and can no more be changed—by any power inferior to that which established it—than can the law of gravitation, the laws of light, the principles of mathematics, or any other natural law or principle whatever; and all attempts or assumptions, on the part of any man or body of men—whether calling themselves governments, or by any other name—to set up their own commands, wills, pleasure, or discretion, in the place of justice, as a rule of conduct for any human being, are as much an absurdity, an usurpation, and a tyranny, as would be their attempts to set up their own commands, wills, pleasure, or discretion in the place of any and all the physical, mental, and moral laws of the universe.

If there be any such principle as justice, it is, of necessity, a natural principle; and, as such, it is a matter of science, to be learned and applied like any other science. And to talk of either adding to, or taking from, it, by legislation, is just as false, absurd, and ridiculous as it would be to talk of adding to, or taking from, mathematics, chemistry, or any other science, by legislation.”

Lysander Spooner (1808–1887) Anarchist, Entrepreneur, Abolitionist

Sections I–II, p. 11–12
Natural Law; or The Science of Justice (1882), Chapter II. The Science of Justice (Continued)

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