Strong ethics keep corporations healthy . Poor ethics make companies sick. Values are the immune system of every organisation.
Nietzsche saw in the Protestant ethic, in both its religious and secular (economic) forms, a final protest before the emergence into dominance of the ordered, bourgeois world of the 'last man' he who will pay any price in tedium for comfort and the absence of tension.
An ethical act is one which does not harm others' experience or expectation of happiness.
(Because) the notion of absolute truth is difficult to sustain outside the context of religion, ethical conduct is not something we engage in because it is somehow right in itself but because, like ourselves, all others desire to be happy and to avoid suffering. Given that this is a natural disposition, shared by all, it follows that each individual has a right to pursue this goal. Accordingly, I suggest that one of the things which determines whether an act is ethical or not is its effect on others' experience or expectation of happiness.
What is the relationship between spirituality and ethical practice? Since love and compassion and similar qualities all, by definition, presume some level of concern for others' well-being, they presume ethical restraint. We cannot be loving and compassionate unless at the same time we curb our own harmful impulses and desires.
We are living in a period of commerical globalization. What we really need is spiritual globalization.
Quality tends to fan out like waves. The Quality job he didn't think anyone was going to see was seen, and the person who feels it is a little bit better because of it, and is likely to pass that feeling onto others, and in that way the Quality tends to keep going.
A dreaded society is not a civilized society. The most progressive and powerful society in the civilized sense, is a society which has recognized its ethos, and come to terms with the past and the present, with religion and science. With modernism and mysticism, with materialism and spirituality; a society free of tension, a society rich in culture. Such a society cannot come with hocus-pocus formulas and with fraud. It has to flow from the depth of a divine search.
Our sufferings have taught us that no nation is sufficient unto itself, and that our prosperity depends in the long run, not upon the failures of our neighbors but their successes.
The prevailing tendency to regard all the marked distinctions of human character as innate, and in the main indelible, and to ignore the irresistible proofs that by far the greater part of those differences, whether between individuals, races, or sexes are such as not only might but naturally would be produced by differences in circumstances, is one of the chief hinderances to the rational treatment of great social questions, and one of the greatest stumbling blocks to human improvement.
Secure in whom we are, rooted in one particular tradition or none at all, we have no reason to fear discovering God in the truth and wisdom of many traditions. Love casts out fear inviting us into happiness for all people and Creation.
Courage to be who you are is the cousin of loving the Divine, yourself and others.
An enlightened society is one where all people - the rich and the poor, the literate and the illiterate, the black and the white, men and women - live happily as children of the same Lord. Thus experiencing the brotherhood of men under the fatherhood of God.
Universal brotherhood under the fatherhood of God.
Many are really virtuous who cannot explain what virtue is . . . But the powers themselves in reality perform their several operations with sufficient constancy and uniformity in persons of good health whatever their opinions be about them . . .
Mr. J.S. Mill speaks, in his celebrated work, "Utilitarianism," of the social feelings as a "powerful natural sentiment," and as "the natural basis of sentiment for utilitarian morality," but on the previous page he says, "if, as is my own belief, the moral feelings are not innate, but acquired, they are not for that reason less natural." It is with hesitation that I venture to differ from so profound a thinker, but it can hardly be disputed that the social feelings are instinctive or innate in the lower animals; and why should they not be so in man?
In the past, the respect people had for religion meant that ethical practice was maintained through a majority following one religion or another. But this is no longer the case. We must therefore find some other way of establishing basic ethical principles.
...it becomes clear that, given our diversity, no single religion satisfies all humanity. ... And since the majority does not practice religion, I am concerned to try to find a way to serve all humanity without appealing to religious faith.
I want to show that there are indeed some universal ethical principles which could help everyone to achieve the happiness we all aspire to.
Love for life in all its forms is the basic ethic of Witchcraft.
The denial of any distinction between foreseen and intended consequences, as far as responsibility is concerned, was not made by Sidgwick in developing any one 'method of ethics'; he made this important move on behalf of everybody and just on its own account; and I think it plausible to suggest that this move on the part of Sidgwick explains the difference between old-fashioned Utilitarianism and the consequentialism, as I name it, which marks him and every English academic moral philosopher since him.
The garden [of Eden] is the realm of pure beauty from which man is expelled when he becomes interested in ethics, in the fruit of the tree of knowledge of good and evil. The return into paradise, the homecoming, depends on him penetrating the veils of morality to glimpse again the lineaments of lost beauty.
We want to ensure a multilateral development of society, the thriving of all sides of social life, economy, science and culture, the improvement of management, the moulding of the new man and the promotion of socialist ethics and equity.
If the subjectivist view hold true, thinking cannot be of any help in determining the desirability of any goal in itself. The acceptability of ideals, the criteria for our actions and beliefs, the leading principles of ethics and politics, all our ultimate decisions are made to depend upon factors other than reason. They are supposed to be matters of choice and predilection, and it has become meaningless to speak of truth in making practical, moral or esthetic decisions.
Ethics is not just an abstract intellectual discipline. It is about the conflicts that arise in trying to meet real human needs and values.
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