Ethical system Quotes

“The capitalist and consumerist ethics are two sides of the same coin, a merger of two commandments. The supreme commandment of the rich is ‘Invest!’ The supreme commandment of the rest of us is ‘Buy!’ The capitalist–consumerist ethic is revolutionary in another respect. Most previous ethical systems presented people with a pretty tough deal. They were promised paradise, but only if they cultivated compassion and tolerance, overcame craving and anger, and restrained their selfish interests. This was too tough for most. The history of ethics is a sad tale of wonderful ideals that nobody can live up to. Most Christians did not imitate Christ, most Buddhists failed to follow Buddha, and most Confucians would have caused Confucius a temper tantrum. In contrast, most people today successfully live up to the capitalist–consumerist ideal. The new ethic promises paradise on condition that the rich remain greedy and spend their time making more money and that the masses give free reign to their cravings and passions and buy more and more. This is the first religion in history whose followers actually do what they are asked to do. How though do we know that we'll really get paradise in return? We've seen it on television.”

“The problem is that no ethical system has ever achieved consensus. Ethical systems are completely unlike mathematics or science. This is a source of concern.”

“Sol wanted to know how any ethical system – much less a religion so indomitable that it had survived every evil mankind could throw at it – could flow from a command from God for a man to slaughter his son. It did not matter to Sol that the command had been rescinded at the last moment. It did not matter that the command was a test of obedience. In fact, the idea that it was the obedience of Abraham which allowed him to become the father of all the tribes of Israel was precisely what drove Sol into fits of fury.”

“Is it possible that future generations will regard our present agribuisness and eating practices in much the same way we now view Nero's entertainments or Mengele's experiments? My own initial reaction is that such a comparison is hysterical, extreme - and yet the reason it seems extreme to me appears to be that I believe animals are less morally important than human behings; and when it comes to defending such a belief, even to myself, I have to acknowledge that (a) I have an obvious selfish interest in this belief, since I like to eat certain kinds of animals and want to be able to keep doing it, and (b) I haven't succeeded in working out any sort of personal ethical system in which the belief is truly defensible instead of just selfishly convenient.”

“Socrates tried to soothe us, true enough. He said there were only two possibilities. Either the soul is immortal or, after death, things would be again as blank as they were before we were born. This is not absolutely comforting either. Anyway it was natural that theology and philosophy should take the deepest interest in this. They owe it to us not to be boring themselves. On this obligation they don’t always make good. However, Kierkegaard was not a bore. I planned to examine his contribution in my master essay. In his view the primacy of the ethical over the esthetic mode was necessary to restore the balance. But enough of that. In myself I could observe the following sources of tedium: 1) The lack of a personal connection with the external world. Earlier I noted that when I was riding through France in a train last spring I looked out of the window and thought that the veil of Maya was wearing thin. And why was this? I wasn’t seeing what was there but only what everyone sees under a common directive. By this is implied that our worldview has used up nature. The rule of this view is that I, a subject, see the phenomena, the world of objects. They, however, are not necessarily in themselves objects as modern rationality defines objects. For in spirit, says Steiner, a man can step out of himself and let things speak to him about themselves, to speak about what has meaning not for him alone but also for them. Thus the sun the moon the stars will speak to nonastronomers in spite of their ignorance of science. In fact it’s high time that this happened. Ignorance of science should not keep one imprisoned in the lowest and weariest sector of being, prohibited from entering into independent relations with the creation as a whole. The educated speak of the disenchanted (a boring) world. But it is not the world, it is my own head that is disenchanted. The world cannot be disenchanted. 2) For me the self-conscious ego is the seat of boredom. This increasing, swelling, domineering, painful self-consciousness is the only rival of the political and social powers that run my life (business, technological-bureaucratic powers, the state). You have a great organized movement of life, and you have the single self, independently conscious, proud of its detachment and its absolute immunity, its stability and its power to remain unaffected by anything whatsoever — by the sufferings of others or by society or by politics or by external chaos. In a way it doesn’t give a damn. It is asked to give a damn, and we often urge it to give a damn but the curse of noncaring lies upon this painfully free consciousness. It is free from attachment to beliefs and to other souls. Cosmologies, ethical systems? It can run through them by the dozens. For to be fully conscious of oneself as an individual is also to be separated from all else. This is Hamlet’s kingdom of infinite space in a nutshell, of “words, words, words,” of “Denmark’s a prison.”

“In all the known history of Mankind, advances have been made primarily in physical technology; in the capacity of handling the inanimate world about Man. Control of self and society has been left to to chance or to the vague gropings of intuitive ethical systems based on inspiration and emotion. As a result no culture of greater stability than about fifty-five percent has ever existed, and these only as the result of great human misery.”

“Good is to be found neither in the sermons of religious teachers and prophets, nor in the teachings of sociologists and popular leaders, nor in the ethical systems of philosophers... And yet ordinary people bear love in their hearts, are naturally full of love and pity for any living thing. At the end of the day's work they prefer the warmth of the hearth to a bonfire in the public square.Yes, as well as this terrible Good with a capital 'G', there is everyday human kindness. The kindness of an old woman carrying a piece of bread to a prisoner, the kindness of a soldier allowing a wounded enemy to drink from his water-flask, the kindness of youth towards age, the kindness of a peasant hiding an old Jew in his loft. The kindness of a prison guard who risks his own liberty to pass on letters written by a prisoner not to his ideological comrades, but to his wife and mother.The private kindness of one individual towards another; a petty, thoughtless kindness; an unwitnessed kindness. Something we could call senseless kindness. A kindness outside any system of social or religious good.But if we think about it, we realize that this private, senseless, incidental kindness is in fact eternal. It is extended to everything living, even to a mouse, even to a bent branch that a man straightens as he walks by.Even at the most terrible times, through all the mad acts carried out in the name of Universal Good and the glory of States, times when people were tossed about like branches in the wind, filling ditches and gullies like stones in an avalanche – even then this senseless, pathetic kindness remained scattered throughout life like atoms of radium.”