The principle of responsibility and collective sanctions is incompatible with the Western concept of justice.
The serious crimes by the Sudanese government and the government-supported militias must be met with serious consequences. We must work for tough international economic sanctions on the Sudanese government.
US intelligence agencies will only use such data to meet specific security requirements: counterintelligence, counterterrorism, counterproliferation, cybersecurity, force protection for our troops and allies, and combating transnational crime, including sanctions evasion.
In dealing with those nations that break rules and laws, I believe that we must develop alternatives to violence that are tough enough to actually change behavior -- for if we want a lasting peace, then the words of the international community must mean something. Those regimes that break the rules must be held accountable. Sanctions must exact a real price. Intransigence must be met with increased pressure -- and such pressure exists only when the world stands together as one.
Happiness is the only sanction of life; where happiness fails, existence remains a mad and lamentable experiment.
Attempts to enforce by legal sanctions, acts obnoxious to so great a proportion of Citizens, tend to enervate the laws in general, and to slacken the bands of Society. If it be difficult to execute any law which is not generally deemed necessary or salutary, what must be the case, where it is deemed invalid and dangerous? And what may be the effect of so striking an example of impotency in the Government, on its general authority?
You look at the Middle East, you started the Iran deal, that's another beauty where you have a country that was ready to fall, I mean, they were doing so badly. They were choking on the sanctions. And now they're going to be actually probably a major power at some point pretty soon, the way they're going.
I'm worried about the world because there's chaos in the Middle East, and I think the Iranian deal [to lift sanctions] is going to continue the Shia-Sunni battles, the Persian-Arab battles.
The disesteem into which moralists have fallen is due at bottom to their failure to see that in an age like this one the function of the moralist is not to exhort men to be good but to elucidate what the good is. The problem of sanctions is secondary.
Existentialism is about being a saint without God; being your own hero, without all the sanction and support of religion or society.
I have never solicited nor received money from Iraq for our campaign against war and sanctions. I have never seen a barrel of oil, never owned one, never bought one, never sold one.
All who think cannot but see there is a sanction like that of religion which binds us in partnership in the serious work of the world.
In fact, soon after that [South African sanctions], I was going on an official visit to the UK and Margaret Thatcher instructed every minister to clear the decks of any outstanding matters between us - Australia and the Brits. And she went out of her way to make sure that that was as successful a visit as it possibly could be.
I believe that no one should be executed, guilty or innocent. There are appropriate sanctions that protect society and punish wrongdoers without forcing us to stoop to the level of the least among us at his or her worst moment.
We [ with Brian Mulroney and Rajiv Gandhi] went to the meeting in Canada [the 1987 Vancouver CHOGM] and I said to them there that sanctions weren't working; they were just being busted. And it did seem to me that one way that we could bring the apartheid regime down would be if we did mount an effective investment sanction.
I support a very active programme on disarmament and arms control for Iraq, and of course every other country in the world... That does not require economic sanctions...I think we've got to take the risk and give up economic sanctions while hanging on to the disarmament programme and allow the Iraqis to get on with rebuilding their country.
Geneticists believe that anthropologists have decided what a race is. Ethnologists assume that their classifications embody principles which genetic science has proved correct. Politicians believe that their prejudices have the sanction of genetic laws and the findings of physical anthropology to sustain them.
Reason has never really directed social reality, but now reason has been so thoroughly purged of any specific trend or preference that it has finally renounced even the task of passing judgment on man's actions and way of life. Reason has turned them over for ultimate sanction to the conflicting interests to which our world actually seems abandoned.
People talk about smart sanctions and crippling sanctions. Ive never seen smart sanctions, and crippling sanctions cripple everyone, including innocent civilians, and make the government more popular.
The human psyche has two great sicknesses: the urge to carry vendetta across generations, and the tendency to fasten group labels on people rather than see them as individuals. Abrahamic religion gives strong sanction to both-and mixes explosively with both. Only the willfully blind could fail to implicate the divisive force of religion in most, if not all, of the violent enmities in the world today.
The promotion of human rights cannot be about exhortation alone. At times, it must be coupled with painstaking diplomacy. I know that engagement with repressive regimes lacks the satisfying purity of indignation. But I also know that sanctions without outreach -- condemnation without discussion -- can carry forward only a crippling status quo. No repressive regime can move down a new path unless it has the choice of an open door.
Military action is never the first thing that you jump to. You always look at other possibilities, including economic sanctions, tightening the screws.
In a world where inequality of ability is inevitable, anarchists do not sanction any attempt to produce equality by artificial or authoritarian means. The only equality they posit and will strive their utmost to defend is the equality of opportunity. This necessitates the maximum amount of freedom for each individual. This will not necessarily result in equality of incomes or wealth but will result in returns proportionate to service rendered.
I renounce war for its consequences, for the lies it lives on and propagates, for the undying hatred it arouses, for the dictatorships it puts in place of democracy, for the starvation that stalks after it. I renounce war, and never again, directly or indirectly, will I sanction or support another.
Peace is never long preserved by weight of metal or by an armament race. Peace can be made tranquil and secure only by understanding and agreement fortified by sanctions. We must embrace international cooperation or international disintegration. Science has taught us how to put the atom to work. But to make it work for good instead of for evil lies in the domain dealing with the principles of human dignity. We are now facing a problem more of ethics than of physics.
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