A Quote by Charlie Munger
I don't have the slightest interest in gold. I like understanding what works and what doesn't in human systems. To me that's not optional; that's a moral obligation. If you're capable of understanding the world, you have a moral obligation to become rational. And I don't see how you become rational hoarding gold. Even if it works, you're a jerk.
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We are now returning to the 18th century empirical approach with the new interest in the evolutionary basis of ethics, with 'experimental' moral philosophy and moral psychology. As a result, we understand better why moral formulas are experienced as ineluctable commands, even if there is no commander and even if the notion of an inescapable obligation is just superstition. So moral philosophy has made huge progress.
Morality is neither rational nor absolute nor natural. World has known many moral systems, each of which advances claims universality; all moral systems are therefore particular, serving a specific purpose for their propagators or creators, and enforcing a certain regime that disciplines human beings for social life by narrowing our perspectives and limiting our horizons.
There are lots of cases where we know more about how the world works than we do about how we know how it works. That's no paradox. Understanding the structure of galaxies is one thing, understanding how we understand the structure of galaxies is quite another. There isn't the slightest reason why the first should wait on the second and, in point of historical fact, it didn't. This bears a lot of emphasis; it turns up in philosophy practically everywhere you look.
It is rational to choose the right means to your ends to develop very elegant abstract formal theories of rational choice, and then turn these into what look like moral theories. Philosophers tend to be ravished by the formal beauty of such theories, and they don't pay much attention to the fact that our human limitations make them pretty useless in practice, while the simple point about instrumental reasoning is too shallow to be of much real moral interest.
My treasure chest is filled with gold.
Gold . . . gold . . . gold . . .
Vagabond's gold and drifter's gold . . .
Worthless, priceless, dreamer's gold . . .
Gold of the sunset . . . gold of the dawn . . .Gold of the showertrees on my lawn . . .
Poet's gold and artist's gold . . .
Gold that can not be bought or sold -
Gold.
The obligation of human beings to support and obey human governments, while they legislate upon the principles of the moral law, is an unalterable as the moral law itself.
All moral obligation resolves itself into the obligation of conformity to the will of God.
It's our moral obligation, as well as, I believe, it is the government's obligation to take care of its people.
I feel that it is our moral obligation to stand and to be courageous with these families, and particularly Cindy, that have become the conscience of this nation.
Not one idiot in a thousand has been entirely refractory to treatment, not one in a hundred has not been made more happy and healthy; more than thirty per cent have been taught to conform to social and moral law, and rendered capable of order, of good feeling, and of working like the third of a man; more than forty per cent have become capable of the ordinary transactions of life under friendly control, of understanding moral and social abstractions, of working like two-thirds of a man.
If I were to speak your kind of language, I would say that man's only moral commandment is: Thou shalt think.
But a 'moral commandment' is a contradiction in terms. The moral is the chosen, not the forced; the understood, not the obeyed.
The moral is the rational, and reason accepts no commandments.
We confuse insurance with our moral obligation to provide health-care services to people. And what we try to do is finance our moral obligation through the insurance system, which punishes the people who are fiscally responsible to buy insurance.
Being able and willing to complain is what makes us rational and moral animals, capable of seeing and articulating the difference between how things are and how they should be.
Words of divine consciousness: moral exaltation; lasting feelings of elevation, elation, joy; a quickening of the moral sense, which strikes one as more important than an intellectual understanding of things; an alignment of the universe along moral lines, not intellectual ones; a realization that the founding principle of existence is what we call love, which works itself out sometimes not clearly, not cleanly, not immediately, nonetheless ineluctably.
There is no author or legislator of the moral law. It is simply valid in itself in the nature or essence of things. We become autonomous only when we obey it, because then our will aligns itself with the objectively valid law, and our choice follows the same law as that we give ourselves. We can think of rational faculty (or the idea - the pure rational concept, not exhibitable in experience) as the legislator or author of the law because reason recognizes an objective standard, and to that extent is already aligned with objective moral truth.
Moral questions may not have objective answers-whether revealed by God or by science-but they do have rational ones, answers rooted in a rationality that emerges out of social need. That rationality can only be discovered through exercising the human potential for rational dialogue, the potential for thinking about the world, and for discussing, debating and persuading others. Values can never be entirely wrenched apart from facts; but neither can they be collapsed into facts. It is the existence of humans as moral agents that allows us to act as the bridge between facts and values.
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