Quotes of All Topics . Occasions . Authors
Of what story or stories do I find myself a part?
Modern politics is civil war carried on by other means.
Christians have given atheists less and less in which to disbelieve
The way to bring out the best in the British people is to attack them.
Morality which is no particular socity's morality is to be found nowhere.
Truth has been displaced as a value and replaced by psychological effectiveness.
What our laws show is the extent and degree to which conflict has to be suppressed.
Facts, like telescopes and wigs for gentlemen, were a seventeenth century invention.
We are waiting not for a Godot but for another-doubtless very different-St. Benedict.
It is only by participation in a rational, practice-based community that one becomes rational.
At the foundation of moral thinking lie beliefs in statements the truth of which no further reason can be given.
The attempted professionalization of serious and systematic thinking has had a disastrous effect upon our culture
Traditions, when vital, embody continuities of conflict. Indeed when a tradition becomes Burkean, it is always dying or dead.
I can only answer the question ‘What am I to do?’ if I can answer the prior question ‘Of what story or stories do I find myself a part?’
What this brings out is that modern politics cannot be a matter of genuine moral consensus. And it is not. Modern politics is civil war carried on by other means.
[M]odern society is indeed often, at least in surface appearance, nothing but a collection of strangers, each pursuing his or her own interests under minimal constraints.
Those emotive theorists who said that the function of moral utterance was to evince emotion would... have been correct if they had substituted the indefinite for the definite article.
The good life for man is the life spent in seeking for the good life for man, and the virtues necessary for the seeking are those which will enable us to understand what more and what else the good life for man is.
Charles II once invited the members of the Royal Society to explain to him why a dead fish weighs more than the same fish alive; a number of subtle explanations were offered to him. He then pointed out that it does not.
A striking feature of moral and political argument in the modern world is the extent to which it is innovators, radicals, and revolutionaries who revive old doctrines, while their conservative and reactionary opponents are the inventors of new ones.
Virtues are dispositions not only to act in particular ways, but also to feel in particular ways. To act virtuously is not, as Kant was later to think, to act against inclination; it is to act from inclination formed by the cultivation of the virtues.
I have confronted theoretical positions whose protagonists claim that what I take to be historically produced characteristics of what is specifically modern are in fact the timelessly necessary characteristics of all and any moral judgment, of all and any selfhood.
Modern systematic politics, whether liberal, conservative, radical, or socialist, simply has to be rejected from a standpoint that owes genuine allegiance to the tradition of the virtues; for modern politics itself expresses in its institutional forms a systematic rejection of that tradition
Imprisoning philosophy within the professionalizations and specializations of an institutionalized curriculum, after the manner of our contemporary European and North American culture, is arguably a good deal more effective in neutralizing its effects than either religious censorship or political terror
Raymond Aron ascribes to Weber the view that 'each man's conscience is irrefutable.' ... while [Weber] holds that an agent may be more or less rational in acting consistently with his values, the choice of any one particular evaluative stance or commitment can be no more rational than any other. All faiths and all evaluations are equally non-rational.
There ought not be two histories, one of political and moral action and one of political and moral theorizing, because there were not two pasts, one populated only by actions, the other only by theories. Every action is the bearer and expression of more or less theory-laden beliefs and concepts; every piece of theorizing and every expression of belief is a politcal and moral action.
Individuals inherit a particular space within an interlocking set of social relationships; lacking that space, they are nobody, or at best a stranger or an outcast. To know oneself as such a social person is however not to occupy a static and fixed position. It is to find oneself placed at a certain point on a journey with set goals; to move through life is to make progress - or to fail to make progress - toward a given end.
The hypothesis I wish to advance is thatthe language of morality is ingrave disorder.... What we possess, if this is true, are the fragments of a conceptual scheme, parts of which now lack those contexts from which their significance derived. We possess indeed simulacra of morality, we continue to use many of the key expressions. But we have--very largely if not entirely--lost our comprehension, both theoretical and practical, of morality.
What matters at this stage is the construction of local forms of community within which civility and the intellectual and moral life can be sustained through the new dark ages which are already upon us. And if the tradition of the virtues was able to survive the horrors of the last dark ages, we are not entirely without ground for hope. This time however the barbarians are not waiting beyond the frontiers; they have already been governing us for quite some time.
It is through hearing stories about wicked stepmothers, lost children, good but misguided kings, wolves that suckle twin boys, youngest sons who receive no inheritance but must make their own way in the world, and eldest sons who waste their inheritance on riotous living and go into exile to live with the swine, that children learn or mislearn both what a child and what a parent is, what the cast of characters may be in the drama into which they have been born and what the ways of the world are.
The bureaucratic manager, the consuming aesthete, the therapist, the protester and their numerous kindred occupy almost all the available culturally recognizable roles, the notions of the expertise of the few and of the moral agency of everyone are the presuppositions of the dramas which those characters enact. To cry out that the emperor had no clothes on was at least to pick on one man only to the amusement of everyone else; to declare that almost everyone is dressed in rags is much less likely to be popular.
A crucial turning point in that earlier history occurred when men and women of good will turned aside from the task of shoring up the Roman imperium and ceased to identify the continuation of civility and moral community with the maintenance of that imperium. What they set themselves out to achieve instead - often not recognizing fully what they were doing - was the construction of new forms of community within which the moral life could be sustained so that both morality and civility might survive the coming age of barbarism and darkness.