American art in general... takes to surreal exaggerations and metaphors; but its Puritan work ethic has little use for the playful self-indulgence behind Parisian Surrealism.
Marriage and parenting are the two strongest vows anyone will ever make. When you see these commitments being carelessly discarded, you can be certain that the ethics of that generation have been abandoned. ... What our society needs is a good dose of biblical ethic from God's people - the kind of ethic that requires us to keep our word no matter what the costs. Situational ethics have so shaped our society that even God's people have lost the concept of absolutes when it comes to keeping our word.
A faithful person is revealed by those who hate him or her. Are you hated for your faith or ethics? If nobody hates you, maybe you have not displayed Christ openly enough.
Imagine someone telling you that by taking a certain drug you could win a single event and be three times richer, famous for life in your country-and it won't hurt anyone. What would you say? There's a wide range of ethics among the riders.
Sudan replaced the U.S. on the U.N. Human Rights Commission joining Syria, and Cuba. So now, the commission members have no interest in upholding the stated mission of the panel. It's just like the Senate Ethics Committee.
We need a boundless ethic, one which will include the animals, too. Until we extend the circle of his compassions to all living things, we will not find peace.
Islamic ethics is based on 'limits and proportions,' which means that the answer to an offensive cartoon is a cartoon, not the burning of embassies or the kidnapping of people designated as the enemy. Islam rejects guilt by association. Just as Muslims should not blame all Westerners for the poor taste of a cartoonist who wanted to be offensive, those horrified by the spectacle of rent-a-mob sackings of embassies in the name of Islam should not blame all Muslims for what is an outburst of fascist energy.
We can speak of politics, ethics, and in this way, speak about the world. But at the same time, it's always in a way that is totally nebulous and abstracted, this way of thinking about reality. And that's why I write the way I do - it's an almost immortal way to show dependence on the biological, the political, the moral parts of us. I say immortal because we now have to find new formats, new eloquences, and resolve within ourselves this "constructed" life, a life that is incomplete, imperfect.
Nobody else in the world would look at writing as craftsmanship - it's totally this Protestant hardworking ethic. You go into this kind of infinite space of imagination and you fence yourself in with all kinds of laws.
I know some artists who come out of country music and the three sessions a day work ethic where you walk in, and you're told you play this note, this note, and this note, and you don't vary it. I know that works great for some people. It wouldn't work for me.
Having little money to spend was a valuable learning experience. My schooling also shaped my work ethic because while other children were listening to the Goons, I was studying, which enabled me to go to Cambridge University.
As a writer who writes poetry, nonfiction, and fiction, I think it's important to always maintain a firm grasp on genre and ethics.
Work ethic and this determination is all part of escaping the depressive side. Of course I'm manic depressive, maybe not to the degree that Exley was, but I think all writers are. There are highs and lows. Look at David Foster Wallace.
There are so many people with great work ethics that I've been around. I try and take the best qualities from the people I admire and apply it to my own self.
It was a life with purpose. And it was also a lot of fun. Fishing is fun. Hiking up mountains is fun. Building a wall out of river rocks dug up from the bottom of a glacial lake is not fun. Not at all. But it does give a work ethic that you can take anywhere in the world.
I move on as quickly as possible. I tend to be really hard on myself anyway, which is great for work ethic and such, but sometimes outcomes are just out of your control and there was nothing you could've done anyway. If I'm at fault, I make note and do my best to try again. "No" isn't really a word I understand.
My ethics, my sense of morality, my work ethic, my sense of compassion for suffering humanity, all of that comes directly out of the practice of poetry, as does my Buddhist practice. Poetry is a very important element in the history of Buddhism in general and in Zen in particular. It was really Zen that motivated me to change the way I perceive the world.
I'm kind of the long-hauler type of person. I also have a strong work ethic and gratitude for people that I work with.
They [teachers] beat it right out of me. Or they beat it into me and educated it out of me. I don't know; that's an interesting question. The Catholic schools required work, so I think that may have been where the work ethic came from, in answer to the question of how my character may have been shaped.
Kant's description of most ethical duties reads more like a description of moral virtues and vices. Once we see this, we see that Kantian ethics is indeed a kind of virtue ethics, and that it does not "divide the heart from the head" (to anticipate one of your later questions) but instead recognizes the deep truth that reason and emotion are not opposites.
From the beginning, there has been a tension in the reception of the Kantian idea of autonomy. If you emphasize the 'nomos' (the law), then you get one picture: the objectivity of ethics. If you emphasize the 'autos' - the self - you get the idea that we make the law. Kant never hesitated in his choice between the two emphases. He emphasizes the nomos (the universal and objective validity of the law).
Kant does not think that the silly commandment "universalize your maxims" is the be-all and end-all of ethics or that it provides us with some sort of general decision procedure that is supposed to tell us what to do under all circumstances.
Kant has been famous for his rejection of eudaimonism, but I think Kantian ethics has a great deal in common with Aristotle, and some things in common with Stoicism as well. The traditions tend, I believe, to talk past each other when it comes to happiness or eudaimonia.
Kant does represents a distinctively modern view of the human condition in contrast to that of ancient high culture, found in ancient Greek ethics and also in ancient Chinese ethics.
Epicureanism did inspire libertine culture in isolated sects, but Epicurus himself rejected an ethics of sensory indulgence, and he would have disowned latter-day 'Epicureanism' as a fussy, expensive, unphilosophical approach to eating and drinking.
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