
“There is no moral precept that does not have something inconvenient about it.”
As quoted in Dictionary of Foreign Quotations (1980) by Mary Collison, Robert L. Collison, p. 235
“There is no moral precept that does not have something inconvenient about it.”
As quoted in Dictionary of Foreign Quotations (1980) by Mary Collison, Robert L. Collison, p. 235
“This life is worth living, we can say, since it is what we make it, from the moral point of view.”
"Is Life Worth Living?"
1890s, The Will to Believe and Other Essays in Popular Philosophy (1897)
“People need to be educated so that they can make intelligent moral choices”
“The purpose of morality is to teach you, not to suffer and die, but to enjoy yourself and live.”
Letter to William Short (31 October 1819)
1810s
Source: Letters of Thomas Jefferson
Source: The Sadeian Woman: And the Ideology of Pornography
Variant: Two things fill the mind with ever-increasing wonder and awe, the more often and the more intensely the mind of thought is drawn to them: the starry heavens above me and the moral law within me.
Source: Critique of Practical Reason (1788)
Context: Two things fill the mind with ever new and increasing admiration and awe, the oftener and the more steadily we reflect on them: the starry heavens above and the moral law within. I have not to search for them and conjecture them as though they were veiled in darkness or were in the transcendent region beyond my horizon; I see them before me and connect them directly with the consciousness of my existence. The former begins from the place I occupy in the external world of sense, and enlarges my connection therein to an unbounded extent with worlds upon worlds and systems of systems, and moreover into limitless times of their periodic motion, its beginning and continuance. The second begins from my invisible self, my personality, and exhibits me in a world which has true infinity, but which is traceable only by the understanding, and with which I discern that I am not in a merely contingent but in a universal and necessary connection, as I am also thereby with all those visible worlds. The former view of a countless multitude of worlds annihilates as it were my importance as an animal creature, which after it has been for a short time provided with vital power, one knows not how, must again give back the matter of which it was formed to the planet it inhabits (a mere speck in the universe). The second, on the contrary, infinitely elevates my worth as an intelligence by my personality, in which the moral law reveals to me a life independent of animality and even of the whole sensible world, at least so far as may be inferred from the destination assigned to my existence by this law, a destination not restricted to conditions and limits of this life, but reaching into the infinite.
Translated by Thomas Kingsmill Abbott
Source: Man for Himself: An Inquiry into the Psychology of Ethics
Source: The Autobiography of Charles Darwin, 1809–82
“Men are more moral than they think and far more immoral than they can imagine.”
“Stop the Madness,” Interview with Rupert Cornwell, Toronto Globe and Mail (6 July 2002) (see http://wist.info/galbraith-john-kenneth/7463/ )
“Fashion is neither moral or immoral, but it is for rebuilding the morale.”
volume I, chapter III: "Comparison of the Mental Powers of Man and the Lower Animals — continued", pages 100-101 http://darwin-online.org.uk/content/frameset?pageseq=113&itemID=F937.1&viewtype=image
The Descent of Man (1871)
Context: As man advances in civilisation, and small tribes are united into larger communities, the simplest reason would tell each individual that he ought to extend his social instincts and sympathies to all the members of the same nation, though personally unknown to him. This point being once reached, there is only an artificial barrier to prevent his sympathies extending to the men of all nations and races. If, indeed, such men are separated from him by great differences in appearance or habits, experience unfortunately shews us how long it is before we look at them as our fellow-creatures. Sympathy beyond the confines of man, that is humanity to the lower animals, seems to be one of the latest moral acquisitions. It is apparently unfelt by savages, except towards their pets. How little the old Romans knew of it is shewn by their abhorrent gladiatorial exhibitions. The very idea of humanity, as far as I could observe, was new to most of the Gauchos of the Pampas. This virtue, one of the noblest with which man is endowed, seems to arise incidentally from our sympathies becoming more tender and more widely diffused, until they are extended to all sentient beings. As soon as this virtue is honoured and practised by some few men, it spreads through instruction and example to the young, and eventually through public opinion.
Source: The Diamond Age: or, A Young Lady's Illustrated Primer
“Force always attracts men of low morality.”
The World As I See It, Einstein, Citadel Press (reprint 2006; originally published in 1934), p. 5
1930s
Source: The Confessions of Aleister Crowley: An Autohagiography
Source: The Confessions of Aleister Crowley (1929), Ch. 57.
Context: Modern morality and manners suppress all natural instincts, keep people ignorant of the facts of nature and make them fighting drunk on bogey tales. … Knowing nothing and fearing everything, they rant and rave and riot like so many maniacs. The subject does not matter. Any idea which gives them an excuse of getting excited will serve. They look for a victim to chivy, and howl him down, and finally lynch him in a sheer storm of sexual frenzy which they honestly imagine to be moral indignation, patriotic passion or some equally avowable emotion. It may be an innocent Negro, a Jew like Leo Frank, a harmless half-witted German; a Christ-like idealist of the type of Debs, an enthusiastic reformer like Emma Goldman or even a doctor whose views displease the Medial Trust.
“it is just as wrong, or even perhaps more so, to use moral means to preserve immoral ends.”
1960s, Letter from a Birmingham Jail (1963)
Variant: I must affirm that it is just as wrong, or perhaps even more so, to use moral means to preserve immoral ends.
Context: I have consistently preached that nonviolence demands that the means we use must be as pure as the ends we seek. I have tried to make clear that it is wrong to use immoral means to attain moral ends. But now I must affirm that it is just as wrong, or perhaps even more so, to use moral means to preserve immoral ends.
“His lack of education is more than compensated for by his keenly developed moral bankruptcy.”
“Style is not neutral; it gives moral directions.”
Novelists in Interview (1985) edited by John Haffenden
“Morality is a matter of money. Poor people cannot afford to have morals. So they have religion.”
Variant: Maorality is a matter of money. Poor people cannot afford to have morals. So they have religion
Source: Train to Pakistan
“When morality comes up against profit, it is seldom that profit loses.”
Source: Unbought and Unbossed (1970), p. 108.
“An action, to have moral worth, must be done from duty.”
Book IV, Part 1, Section 1, “The Christian religion as a natural religion”
Religion within the Limits of Reason Alone (1793)
Context: He [Jesus] combines all duties (1) in one universal rule (which includes within itself both the inner and the outer moral relations of men), namely: Perform your duty for no motive other than unconditioned esteem for duty itself, i. e., love God (the Legislator of all duties) above all else; and (2) in a particular rule, that, namely, which concerns man’s external relation to other men as universal duty: Love every one as yourself, i. e., further his welfare from good-will that is immediate and not derived from motives of self-advantage. These commands are not mere laws of virtue but precepts of holiness which we ought to pursue, and the very pursuit of them is called virtue. Accordingly he destroys the hope of all who intend to wait upon this moral goodness quite passively, with their hands in their laps, as though it were a heavenly gift which descends from on high. He who leaves unused the natural predisposition to goodness which lies in human nature (like a talent entrusted to him) in lazy confidence that a higher moral influence will no doubt supply the moral character and completeness which he lacks, is confronted with the threat that even the good which, by virtue of his natural predisposition, he may have done, will not be allowed to stand him in stead because of this neglect (XXV, 29).
Attributed to Locke on various quotes sites and on social media, this quotation is a false rendering of "We are all a sort of chameleons, that still take a tincture from things near us: nor is it to be wondered at in children, who better understand what they see, than what they hear" from Some Thoughts Concerning Education (1693).
Misattributed
“How can one be well… when one suffers morally?”
Source: War and Peace
“No messages. Morale losing altitude.”
One or Two Things I Learned About Love
Source: The Unabridged Devil's Dictionary
Source: Seriously... I'm Kidding
“The only way to show a true respect for God is to act morally while ignoring God’s existence.”
A History of God (1993)
Source: A History of God: The 4,000-Year Quest of Judaism, Christianity, and Islam
“Those who are most moral are farthest from the problem.”
Source: Rules for Radicals: A Pragmatic Primer for Realistic Radicals
“Science and technology are what we can do; morality is what we agree we should or should not do.”
Source: The Future Of Life
"The Reasons for My Involvement in the Peace Movement" (1972) http://www.shalomctr.org/node/61; later included in Moral Grandeur and Spiritual Audacity (1996)
Context: There is immense silent agony in the world, and the task of man is to be a voice for the plundered poor, to prevent the desecration of the soul and the violation of our dream of honesty.
The more deeply immersed I became in the thinking of the prophets, the more powerfully it became clear to me what the lives of the Prophets sought to convey: that morally speaking, there is no limit to the concern one must feel for the suffering of human beings, that indifference to evil is worse than evil itself, that in a free society, some are guilty, but all are responsible.
1960s, Letter from a Birmingham Jail (1963)
Source: Letter from the Birmingham Jail
Context: One may well ask: "How can you advocate breaking some laws and obeying others?" The answer lies in the fact that there are two types of laws: just and unjust. I would be the first to advocate obeying just laws. One has not only a legal, but a moral responsibility to obey just laws. Conversely, one has a moral responsibility to disobey unjust laws. I would agree with St. Augustine that "an unjust law is no law at all."
“Never let your sense of morals prevent you from doing what is right.”
Part IV, The Traders, section 1; originally published as “The Wedge” in Astounding (October 1944)
Source: The Foundation series (1951–1993), Foundation (1951)
“I get so tired of moral bookkeeping.”
“He wasn't evil as much as magnificently innocent of any kind of morality.”
Source: Death Masks
“MORAL: If it were not for the presents, an elopement would be preferable.”
The Fable of the General Manager of the Love Affair Who Demanded a Furlough http://books.google.com/books?id=2_ssAAAAYAAJ&q=%22MORAL+If+it+were+not+for+the+presents+an+elopement+would+be+preferable%22&pg=PA218#v=onepage, Forty Modern Fables (1901)
To the ancients the hearth was sacred; beside the hearth they erected their lares and household-gods. Let us also hold the hearth sacred, where the conscientious German housewife slowly sacrifices her life, to keep the home comfortable, the table well supplied, and the family healthy."
"von Gerhardt, using the pen-name Gerhard von Amyntor in", A Commentary to the Book of Life. Quote taken from August Bebel, Woman and Socialism, Chapter X. Marriage as a Means of Support.
Address to the European Parliament (2015)
Vol. 1, p. 77; "Sensus Communis".
Characteristicks of Men, Manners, Opinions, Times (1711)
Source: Capitalism and Modern Social Theory (1971), pp. 230-231.
A Week on the Concord and Merrimack Rivers http://www.gutenberg.org/dirs/etext03/7cncd10.txt (1849), Sunday
Letter to the central committee of the CPSU (Communist Party of Soviet Union) https://varjag2007su.livejournal.com/2591915.html?utm_source=fbsharing&utm_medium=social (20 October 1970).
Sam Harris - http://www.secularhumanism.org/index.php?section=library&page=sharris_26_3 The Myth of Secular Moral Chaos - The Council for Secular Humanism https://wikiislam.net/wiki/Quotations_on_Islam_from_Notable_Non-Muslims
2010s
The Righteous Mind: Why Good People are Divided by Politics and Religion (2012)
"Higher Education Under Siege: Implications for Public Intellectuals," Thought and Action (Fall 2006), p. 64
Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 453.
Letter to John Russell (5 October 1864), quoted in Jasper Ridley, Lord Palmerston (London: Constable, 1970), p. 544.
1860s
“Nothing, that is morally wrong, can be politically right.”
No citation to Gladstone found. Hannah More https://en.wikipedia.org/wiki/Hannah_More in 1837 in Hints Towards Forming the Character of a Young Princess https://books.google.com/books?id=lv5JAAAAcAAJ&pg=PA179&lpg=PA179&dq=%E2%80%9CNothing+that+is+morally+wrong+can+be+politically+right.%E2%80%9D&source=bl&ots=ne_BjY9onV&sig=8RyZJKi_o7AvvR3N9WcQUU5Q0TI&hl=en&sa=X&ei=84mhVIufIoahyASOrYCoAw&ved=0CEMQ6AEwBw#v=onepage&q=%E2%80%9CNothing%20that%20is%20morally%20wrong%20can%20be%20politically%20right.%E2%80%9D&f=false, The Works of Hannah More, Vol. 4, said the following on p. 179: "On the Whole, we need not hesitate to assert, that in the long course of events, nothing, that is morally wrong, can be politically right. Nothing, that is inequitable, can be finally successful."
Misattributed
In a letter to Andrew Crosse, as quoted in Eugen Kölbing's Englische Studien, Volume 19 https://archive.org/stream/englischestudien19leipuoft#page/158/mode/1up (1894), Leipzig; O.R. Reisland, "Byron's Daughter", p. 158.
Source: Emotional amoral egoism (2008), p.71
"Morality and Birth Control", February-March, 1918, pp. 11,14.
Birth Control Review, 1918-32