Most writers are lazy intellectuals, and it's a goddamn shame because a writer with an audience has a moral responsibility to make readers think about the world in a different way than what they're used to. Why else would you pick up a book if not to inhabit another realm of existence for a while?
I'm very interested in why we do good things, or bad things, and where moral judgments come from.
I'm not a pacifist. I think the suffering of innocent people can be a catalyst for moral action. But empathy puts too much weight on the scale in favor of war. Empathy can really lead to violence.
I think empathy can serve as a moral spark, motivating us to do good things. But anything can be a moral spark.
I draw a lot from Buddhism, which focuses on compassion and kindness, loving kindness, as they call it, but rejects empathy because it's a poor moral guide. And I think there's a lot of evidence suggesting that they're right.
I think we should really discourage this sort of empathic engagement when it comes to making moral decisions. I think we should focus on something like compassion, on getting people to care more for others without putting ourselves in their shoes.
I'm really interested in the pleasure we get from stories and the pleasure we get from movies, and certainly the pleasure we get from virtual experiences. My complaint is against empathy as a moral guide. But as a source of pleasure, it can't be beat.
If we don't hold fast to our moral principles, nobody's going to. We don't have to have a majority, but once ten, fifteen, twenty million people start voting left, we'll scare the piss out of the Democrats, and they'll have to respond. But they're not going to respond to us until that happens.
Again, although I'm not a particularly religious person, I go back to the religious left that I come out of: There are moral imperatives to fight back. As Daniel Berrigan says, "We're called to do the good." And then we have to let it go. It's not our job to know where the good goes.
An act of violence against any innocent person eludes moral justification, disgraces the millions of Americans and people throughout the world who have united in peaceful protest against police brutality, and dishonors our proud inheritance of nonviolent resistance.
I think that whatever we express in terms of the potential truth is above all else about mobilizing ourselves for ourselves. We learn about ourselves as individuals. Identification with Palestine is universal and not restricted to geographic boundaries. It's a question of moral and ethical positions vis-à-vis all the injustices that surround us.
Lois pursues the truth no matter what sort of adversity faces her. I think Superman sees that, and it's the same moral compass that he has from the Kents.
If you can have a show that has quite strong morals and cover important themes but be able to put them out to a broad audience, that's an interesting thing.
I don't believe our country will last the way we know it much longer unless there's a change. And we just continue this moral decline going down, and the only hope, I believe, is God. We just hope and pray that maybe he'll hear our prayers and give us some godly leadership.
The words of musicals were the moral codes that I lived by. I found meaning and messages in musicals that I didn't find in churches or school books and it really made me come alive in a way.
I was raised Catholic and didn't like the dogma and exclusivity of that teaching but I was moved by the moral teachings and by the power of the Jesus fellow.
Robert Nozick [a Havard philosopher, famous for his book "Anarchy, State and Utopia"] defined revenge as delivering the message that you know what someone has done, and it doesn't involve hurting them or doing anything to them beyond that. It's just delivering the message that their crime has been noted not just by its victims, because the victim might be dead, but by another who has a different moral view and will challenge the perpetrator's view.
I was raised in a beautiful Black two-parent family that has given me amazing morals to go out to make a better life for myself and others. That is who I truly am. And this show allows me to display the true essence of who I am and why I'm in this business.
There is no comfortable middle path where we get to provide a rational justification for our basic moral, religious and common sense beliefs.
There is a sinister anachronistic interpretation of the aesthetic state as some kind of totalitarian regime that puts aesthetic over moral standards; one associates it with national-socialism. But this has nothing to do with the romantics, whose ideal of the aesthetic state has much more to do with the republican tradition.
Schiller never wanted to replace the moral with the aesthetic but he did want the moral to be one part of the aesthetic. He rightly notes the aesthetic dimension of morality, that we use concepts like grace to characterise people who do their duty with ease and pleasure.
The relevant features of scientific practice often have mundane explanations which don't point to any deep metaphysical moral. (Thus it would simply be messy and pointless for the chemists to essay physical reductions, or for the biologists to offer number-free explanations. It's a weird kind of science-worship that views these practical considerations as clues to the nature of reality.)
I am certainly open to the idea that this might be used to explain other philosophical categories besides knowledge. I have some real sympathy with the work of those moral realists who have tried to give naturalistic accounts of human flourishing, and who offer accounts of right action in such terms. (I suppose this is more evidence that I really do have deep affinities with Aristotle!)
I would say I am very much more interested in ethics than in code/ morality. I think it's in this way that one avoids the conservatism inherent in "the moral".
I like the idea of being a postmodern moral philosopher - or perhaps a perverse moral philosopher.
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