The State, in fact, as the universal ethical will, is the creator of right.
In my path, three things are really important. One is associating with people who inspire us with their positive influence. The company we keep is very important. Number two is our spiritual practice. Putting aside sacred time every day to make that journey within, to tune into the frequency of our true nature and the love and the grace that is within us. Number three is to try living with ethical, moral and spiritual values, which culminates in unselfish service.
We try not to waste food in general. Because as a meat eater it's just responsible to eat as much of the animal as you can. It's also instilled in my family culture, where it's not even an ethical thing, it's just that all those parts are delicious, too. You eat the ears, you eat the intestines, you eat the livers, the hearts.
I think of myself as being an ethical man, but I don't try to teach ethics. I have no message. I know little about contemporary life. I don't read a newspaper. I dislike politics and politicians. I belong to no party whatever. My private life is a private life. I try to avoid photography and publicity.
I'm trying to make people more alert that mere acceptance isn't a good enough indicator that something is ethical. You actually need to stop and think. Acceptance on the basis of ignorance or deceit is not the same thing as the acceptance on the basis of ongoing vigorous democratic debate.
In fact, the answers that religion, as we have come to know it, provides to the question of human worth have played so dominant a role in the preceding centuries that believers often cannot conceive how non-believers can muster sufficient commitment to their own lives to get out of bed each morning, let alone the ethical wherewithal to regard others as deserving of moral regard. Once one "comes out" as an atheist, these are the inquisitions to which one is often subjected.
Innovation, sending civilians to outer space, mapping the mind, curing cancer - all these things, they're great. Obviously these same companies are also making a lot of money and accumulating a lot of our data at the same time, which seemed like independent things and one is beneficial and one is problematic for us as individuals, but in the rush of the new I think a lot of the philosophical, ethical, moral, and legal questions don't get asked in time. It's not in our nature to pause, sit, meditate, question, debate. We move forward. Technology generally answers itself with more technology.
Have you ever known an alcoholic, a cigarette smoker, or a heroin user to be rational when it came to alcohol, cigarettes, or heroin? Of course not. And there is NO such thing as a rational - or ethical - meat, dairy, egg and honey-eater when it comes to animal issues and whether humans should be enslaving, murdering and eating animals, or using them as test subjects, clothing and entertainment.
The more facts I can have, the better. I can operate very nicely between them, but I am not very good at making things up. I am not sure how ethical it is.
I believe that there has to be an ideal and I favour an ethical anarchism which can be cohered into an ideal.
It's silly to have as one's sole object in life just making money, accumulating wealth. I work because I enjoy what I'm doing, and the fact that I make money at it - big money - is a fine-and-dandy side fact. Money gives me just one big thing that's really important, and that's the freedom of not having to worry about money. I'm concerned about values - moral, ethical, human values - my own, other people's, the country's, the world's values. Having money now gives me the freedom to worry about the things that really matter.
The influence of being in New York, made me realize a lot of the ethical and political ideas I want to push or promote are best articulated within an anarchist program.
There's a floating distraction in the contemporary world, life at a distance enabled by technology. I want people to commit at the level of their subjectivity. The idea of subjective commitment is at the core of ethics, something that divides the self from itself. I become an ethical self. I cannot meet that ideal, I cannot fulfill it, it divides me from myself and it makes me strive harder. This ideal subjective ethical drive is at the heart of an absolutely earnest, radical politics that insists that people will be able to engage with each other, and they're lifted from irony at that point.
The issue of transsexualism is an ethical one that has profound social and moral ramifications.
The ethical argument regarding abortion hinges on the question of when life begins. Some believe life begins at forty.
The friends of Job appear on the scene as advisers and "consolers," offering Job the fruits of their moral scientia. But when Job insists that his sufferings have no explanation and that he cannot discover the reason for them through conventional ethical concepts, his friends turn into accusers, and curse Job as a sinner. Thus, instead of consolers, they become torturers by virtue of their very morality, and in so doing, while claiming to be advocates of God, they act as instruments of the devil.
Surely binationalism is not love, but there is, we might say, a necessary and impossible attachment that makes a mockery of identity, an ambivalence that emerges from the decentering of the nationalist ethos and that forms the basis of a permanent ethical demand.
Children are the ultimate investment of all of those that want to make money, to sell, to dominate. So there are two meanings. They are our ultimate investment for anyone who is honest and ethical and loving, but also for all the commerce.
The ethical debates are like stones in a stream. The water runs around them. You haven't seen any biological technologies held up for one week by any of these debates.
The idea that laws decide what is right or wrong is mistaken in general. Laws are, at their best, an attempt to achieve justice; to say that laws define justice or ethical conduct is turning things upside down.
The arts are not simply skills: their concern is the intellectual, ethical, and spiritual maturity of human life. And in a time when religious and political institutions are so busy engraving images of marketable gods and candidates that they lose their vision of human dignity, the arts have become the custodians of those values which most worthily difine humanity, which most sensitively define Divinity.
Satre found atheism 'cruel', Camus 'dreadful', and Nietzsche 'maddening'. Atheists who consistently try to live without God tend to commit suicide or go insane. Those who are inconsistent live on the ethical or aesthetic shadow of Christian truth while they deny the reality that made the shadow.
A republican form of government requires four standards: It demands a highly educated population manifesting critical thinking that participates in the affairs of the nation. It requires that citizens invest in a similar moral code. It insists on a mutual ethical system abided by all. It must engender a single language whereby all citizens can discuss, debate, come to resolution and initiate mutual beneficial action for their society.
Although humans inherit a biological bias that permits them to feel anger, jealousy, selfishness and envy, and to be rude, aggressive or violent, they inherit an even stronger biological bias for kindness, compassion, cooperation, love and nurture - especially toward those in need. This inbuilt ethical sense is a biological feature of our species.
There's nothing within science per se that says medical researchers must not experiment on human subjects; it is the imposition of ethical dogma that constrains the scientist.
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