But even if they could go home it would be difficult for me to tell you what the moral of the story is. In some stories, it's easy. The moral of 'The Three Bears', for instance, is "Never break into someone else's house". The moral of 'Snow White' is "Never eat apples". The moral of World War One is "Never assassinate Archduke Ferdinand.
I might be asked, 'Do you equally reject the approach which begins with the question 'What do modern children need?' - in other words, with the moral or didactic approach?' I think the answer is Yes. Not because I don't like stories to have a moral: certainly not because I think children dislike a moral. Rather because I feel sure that the question 'What do modern children need?' will not lead you to a good moral. If we ask that question we are assuming too superior an attitude. It would be better to ask 'What moral do I need?' for I think we can be sure that what does not concern us deeply will not deeply interest our readers, whatever their age. But it is better not to ask the question at all. Let the pictures tell you their own moral. For the moral inherent in them will rise from whatever spiritual roots you have succeeded in striking during the whole course of your life. But if they don't show you any moral, don't put one in.
I will tell you, too, that every fairy tale has a moral. The moral of my story may be that love is a constraint, as strong as any belt. And this is certainly true, which makes it a good moral. Or it may be that we are all constrained in some way, either in our bodies, or in our hearts or minds, an Empress as well as the woman who does her laundry... Perhaps it is that a shoemaker's daughter can bear restraint less easily than an aristocrat, that what he can bear for three years she can endure only for three days... Or perhaps my moral is that our desire for freedom is stronger than love or pity. That is a wicked moral, or so the Church has taught us. But I do not know which moral is the correct one. And that is also the way of a fairy tale.
Moral Injury is differentiated from PTSD in that it directly relates to guilt and shame veterans experience as a result of committing actions that go against their moral codes. Therapists who study and treat moral injury have found that no amount of medication can relieve the pain of trying to live with these moral burdens.
"Judge not, that ye be not judge"... is an abdication of moral responsibility: it is a moral blank check one gives to others in exchange for a moral blank check one expects for oneself. There is no escape from the fact that men have to make choices; so long as men have to make choices, there is no escape from moral values; so long as moral values are at stake, no moral neutrality is possible. To abstain from condemning a torturer, is to become an accesory to the torture and murder of his victims. The moral principle to adopt... is: "Judge, and be prepared to be judged."
God doesn't help. I think that's a knockdown argument. I think that it really shows that whatever moral knowledge we have and whatever moral progress we make in our knowledge or whatever progress we make in our moral knowledge is not coming really from religion. It's coming from the very hard work really of moral philosophy, of trying to ground our moral reasonings.
Why is it immoral for you to desire, but moral for others to do so? Why is it immoral to produce a value and keep it, but moral to give it away? And if it is not moral for you to keep a value, why is it moral for others to accept it? If you are selfless and virtuous when you give it, are they not selfish and vicious when they take it?
There can be, therefore, no true education without moral culture, and no true moral culture without Christianity. The very power of the teacher in the school-room is either moral or it is a degrading force. But he can show the child no other moral basis for it than the Bible. Hence my argument is as perfect as clear. The teacher must be Christian. But the American Commonwealth has promised to have no religious character. Then it cannot be teacher.
If an instrument similar to a geiger-counter could be invented that counted moral judgements instead, we would learn to duck as people became increasingly 'moral', since lethal force is usually imminent. So far from moral fervour being an alternative to force, it is frequently the overture, the accompaniment and the memorial to it.
Political realism is aware of the moral significance of political action. It is also aware of the ineluctable tension between the moral command and the requirements of successful political action. And it is unwilling to gloss over and obliterate that tension and thus to obfuscate both the moral and the political issue by making it appear as though the stark facts of politics were morally more satisfying than they actually are, and the moral law less exacting than it actually is.
Yes, this is an age of moral crisis. Yes, you are bearing punishment for your evil. But it is not man who is now on trial and it is not human nature that will take the blame. It is your moral code that's through, this time. Your moral code has reached its climax, the blind alley at the end of its course. And if you wish to go on living, what you now need is not to return to morality-you who have never known any-but to discover it.
The argument that personal moral views should not be imposed on others when it comes to lawmaking is incoherent and misleading. It is incoherent because a great deal of law implicitly "imposes" a particular moral view on the wider society. It would be disingenuous to pretend that the legalization of abortion on demand or euthanasia does not impose a certain moral view on the rest of society. This is especially true when arguments for abortion and euthanasia are based on rights. The appeal to rights is a moral argument, and it is this appeal to moral authority that gives force to laws enshrining rights.
George Cardinal Pell
Moral obligations verses Legal obligations. Legally, you must abide by the laws of the land or face the consequences of being fined, imprisoned or both. Moral obligations tend to lean more towards a spiritual nature of a person. Some people perform immoral acts because legally there are no consequences. Morals birth in the heart of the individual. Moral characteristics are developed at an early age and continue into adulthood. It's a disgrace to neglect having good moral character.
Amaka Imani Nkosazana
By "moral discipline," I mean self-discipline based on moral standards. Moral discipline is the consistent exercise of agency to choose the right because it is right, even when it is hard. It rejects the self-absorbed life in favor of developing character worthy of respect and true greatness through Christlike service.
D. Todd Christofferson
Scandal is great entertainment because it allows people to feel contempt, a moral emotion that gives feelings of moral superiority while asking nothing in return. With contempt you don't need to right the wrong (as with anger) or flee the scene (as with fear or disgust). And the best of all, contempt is made to share. Stories about the moral failings of others are among the most common kinds of gossip, they are a stable of talk radio, and they offer a ready way for people to show that they share a common moral orientation.
A tension has always existed between the capitalist imperative to maximize efficiency at any cost and the moral imperatives of culture, which historically have served as a counterweight to the moral blindness of the market. This is another example of the cultural contradictions of capitalism - the tendency over time for the economic impulse to erode the moral underpinnings of society. Mercy toward the animals in our care is one such casualty.
Let's just call things what they are. When a man's love of finery clouds his moral judgment, that is vanity. When he lets a demanding palate make his moral choices, that is gluttony. When he ascribes the divine will to his own whims, that is pride. And when he gets angry at being reminded of animal suffering that his own daily choices might help avoid, that is moral cowardice.
When you say there's too much evil in this world you assume there's good. When you assume there's good, you assume there's such a thing as a moral law on the basis of which to differentiate between good and evil. But if you assume a moral law, you must posit a moral Law Giver, but that's Who you're trying to disprove and not prove. Because if there's no moral Law Giver, there's no moral law. If there's no moral law, there's no good. If there's no good, there's no evil. What is your question?
individuals are concerned not with the moral issue of realizing these standards, but with the amoral issue of engineering a convincing impression that these standards are being realized. Our activity, then, is largely concerned with moral matters, but as performers we do not have a moral concern in these moral matters. As performers we are merchants of morality. Our day is given over to intimate contact with the goods we display and our minds are filled with intimate understandings of them; but it may well be that the more attention we give to these goods, th e more d is ta n t we feel from them and from those who are believing enough to buy them. To use a different imagery, the very obligation and profitablility of appearing always in a steady moral light, of being a socialized character, forces us to be the sort of person who is practiced in the ways of the stage.
Legality alone is no guide for a moral people. There are many things in this world that have been, or are, legal but clearly immoral. Slavery was legal. Did that make it moral? South Africa's apartheid, Nazi persecution of Jews, and Stalinist and Maoist purges were all legal, but did that make them moral?
Walter E. Williams
Fear, coercion, punishment, are the masculine remedies for moral weakness, but statistics show their failure for centuries. Why not change the system and try the education of the moral and intellectual faculties, cheerful surroundings, inspiring influences? Everything in our present system tends to lower the physical vitality, the self-respect, the moral tone, and to harden instead of reforming the criminal.
Elizabeth Cady Stanton
Is it really love to tell someone that if it came down to picking between them and every other life on the planet, you'd pick them? Is that - I don't know, is that a moral sort of love at all?' 'Love isn't moral or immoral, ' said Clary. 'It just is.' 'I know, ' Simon said. 'But the actions we take in the name of love, those are moral or immoral.
There's always moral instruction whether the writer inserts it deliberately or not. The least effective moral instruction in fiction is that which is consciously inserted. Partly because it won't reflect the storyteller's true beliefs, it will only reflect what he BELIEVES he believes, or what he thinks he should believe or what he's been persuaded of. But when you write without deliberately expressing moral teachings, the morals that show up are the ones you actually live by. The beliefs that you don't even think to question, that you don't even notice- those will show up. And that tells much more truth about what you believe than your deliberate moral machinations.
Orson Scott Card
Although a person acting under authority performs actions that seem to violate standards of conscience, it would not be true to say that he loses his moral sense. Instead, it acquires a radically different focus. He does not respond with a moral sentiment to the actions he performs. Rather, his moral concern now shifts to a consideration of how well he is living up to the expectations that the authority has of him.
Words of divine consciousness: moral exaltation; lasting feelings of elevation, elation, joy; a quickening of the moral sense, which strikes one as more important than an intellectual understanding of things; an alignment of the universe along moral lines, not intellectual ones; a realization that the founding principle of existence is what we call love, which works itself out sometimes not clearly, not cleanly, not immediately, nonetheless ineluctably.
I think historically modern economics, capitalist economics, tends to erode moral categories... And this is where I think the right gets capitalism wrong. They kind of assume that there is a moral equivalence or moral valence to capitalism, but I tend to think that economics erodes all the kind of cultural taboos and inhibitions and values it comes into contact with.
I'm not saying that atheists can't act morally or have moral knowledge. But when I ascribe virtue to an atheist, it's as a theist who sees the atheist as conforming to objective moral values. The atheist, by contrast, has no such basis for morality. And yet all moral judgments require a basis for morality, some standard of right and wrong.
William A. Dembski
The philosopher Edmund Pincoffs has argued that consequentialists and deontologists worked together to convince Westerners in the twentieth century that morality is the study of moral quandaries and dilemmas. Where the Greeks focused on the character of a person and asked what kind of person we should each aim to become, modern ethics focuses on actions, asking when a particular action is right or wrong... This turn from character ethics to quandary ethics has turned moral education away from virtues and toward moral reasoning. If morality is about dilemmas, then moral education is training in problem solving.