The basic tenet of black consciousness is that the black man must reject all value systems that seek to make him a foreigner in the country of his birth and reduce his basic human dignity.
I believe all Americans are born with certain inalienable rights. As a child of God, I believe my rights are not derived from the Constitution. My rights are not derived from any government. My rights are not denied by any majority. My rights are because I exist. They were given to me and each of my fellow citizens by our creator, and they represent the essence of human dignity....
I was brought up to believe that human beings are good, which is why it shocks me to the core when I see human beings behaving badly.
We shall not look at caste or religion, All human beings in this land whether they be those who preach the vedas or who belong to other castes are one.
The cynic is one who never sees a good quality in a man and never fails to see a bad one. He is the human owl, vigilant in darkness and blind to light, mousing for vermin, and never seeing noble game. The cynic puts all human actions into two classes openly bad and secretly bad.
Where is human nature so weak as in a book store?
According to the science of cybernetics, which deals with the topic of control in every kind of system (mechanical, electronic,biological, human, economic, and so on), there is a natural law that governs the capacity of a control system to work. It says that the control must be capable of generating as much "variety" as the situation to be controlled.
It is true that the Muslim world is not totally mistaken when it reproaches the West of Christian tradition of moral decadence and the manipulation of human life. ... Islam has also had moments of great splendor and decadence in the course of its history.
When human affairs are so ordered that there is no recognition of God, there is a belittling of man. That is why, in the final analysis, worship and law cannot be completely separated from each other. God has a right to a response from man, to man himself, and where that right of God totally disappears, the order of law among men is dissolved, because there is no cornerstone to keep the whole structure together.
When we read the best nineteenth- and twentieth-century novelists, we soon realize that they are trying in a variety of ways to establish a definition of human nature, to justify the continuation of life as well as the writing of novels.
If we could have devised an arrangement for providing everybody with music in their homes, perfect in quality, unlimited in quantity, suited to every mood, and beginning and ceasing at will, we should have considered the limit of human felicity already attained, and ceased to strive for further improvements.
Human history, like all great movements, was cyclical, and returned to the point of beginning. the idea of indefinite progress in a right line was a chimera of the imagination, with no analogue in nature. The parabola of a comet was perhaps a better illustration of the career of humanity. Tending upward and sunward from the aphelion of barbarism, the race attained the perihelion of civilization only to plunge downward once more to its nether goal in the regions of chaos.
Rats and roaches live by competition under the laws of supply and demand; it is the privilege of human beings to live under the laws of justice and mercy.
When the possessions and households of citizens are no longer honored by the acts, as well as the principles, of their government, then the concentration camp ceases to be one of the possibilities of human nature and becomes one of its likelihoods.
About magistrates he said: "To do that kind of job you must be mentally disturbed. If they do that kind of job is because they are anthropologically different from the other human beings"
We must be aware of the superiority of our civilization, a system that has guaranteed well-being, respect for human rights and - in contrast with Islamic countries - respect for religious and political rights, a system that has as its value understanding of diversity and tolerance ... The West will continue to conquer peoples, even if it means a confrontation with another civilization, Islam, firmly entrenched where it was 1,400 years ago.
Those who have ever valued liberty for its own sake believed that to be free to choose, and not to be chosen for, is an inalienable ingredient in what makes human beings human.
If, as I believe, the ends of men are many, and not all of them are in principle compatible with each other, then the possibility of conflict and of tragedy can never wholly be eliminated from human life, either personal or social. The necessity of choosing between absolute claims is then an inescapable characteristic of the human condition. This gives its value to freedom as Acton conceived of it as an end in itself, and not as a temporary need, arising out of our confused notions and irrational and disordered lives, a predicament which a panacea could one day put right.
I am normally said to be free to the degree to which no man or body of men interferes with my activity. Political liberty in this sense is simply the area within which a man can act unobstructed by others. If I am prevented by others from doing what I could otherwise do, I am to that degree unfree; and if this area is contracted by other men beyond a certain minimum, I can be described as being coerced, or, it may be, enslaved. Coercion is not, however, a term that covers every form of inability. If I say that I am unable to jump more than ten feet in the air, or cannot read because I am blind, or cannot understand the darker pages of Hegel, it would be eccentric to say that I am to that degree enslaved or coerced. Coercion implies the deliberate interference of other human beings within the area in which I could otherwise act.
But to manipulate men, to propel them towards goals which you the social reformer see, but they may not, is to deny their human essence, to treat them as objects without wills of their own, and therefore to degrade them.
Everything is what it is: liberty is liberty, not equality or fairness or justice or culture, or human happiness or a quiet conscience.
If your object is to secure liberty, you must learn to do without authority and compulsion. If you intend to live in peace and harmony with your fellow-men, you and they should cultivate brotherhood and respect for each other. If you want to work together with them for your mutual benefit, you must practice cooperation. The social revolution means much more than the reorganization of conditions only: it means the establishment of new human values and social relationships, a changed attitude of man to man, as of one free and independent to his equal; it means a different spirit in individual and collective life, and that spirit cannot be born overnight. It is a spirit to be cultivated, to be nurtured and reared, as the most delicate flower it is, for indeed it is the flower of a new and beautiful existence.
People think there's a solution... If everything is distributed in the proper quarters, put into the right pigeonholes, everything will be fine. But I'm not so sure. ... Nothing, absolutely nothing at all has emerged out of all these ideas of faith and scepticism, all these convulsions, these puffings and blowings. For many of my fellow human beings on the other hand, I'm aware that these problems still exist and exist as a terrible reality. I hope this generation will be the last to live under the scourge of religious anxiety.
You are amazed that matter can form a man when matter is all mixed up at random and so many things go into making a person. But do you not realize that before matter forms someone it has also stopped along the way to make a stone, lead, coral, a flower, or a comet because there was too much or too little of it to make a human being? No wonder, then, that an infinite amount of incessantly moving and changing matter makes up the few animals, vegetables and minerals that we see. No wonder, either, that if you throw dice a hundred times, they will all show the same numbers at some point.
This movement of matter, then, could not fail to produce something, and whatever it is will always be admired by the unthinking person who does not realize how close it came to not being made.
Judges of elegance and taste consider themselves as benefactors to the human race, whilst they are really only the interrupters of their pleasure ... There is no taste which deserves the epithet good, unless it be the taste for such employments which, to the pleasure actually produced by them, conjoin some contingent or future utility: there is no taste which deserves to be characterized as bad, unless it be a taste for some occupation which has mischievous tendency.