A Quote by Judith Martin
Like language, a code of manners can be used with more or less skill, for laudable or for evil purposes, to express a great variety of ideas and emotions. In itself, it carries no moral value, but ignorance in use of this tool is not a sign of virtue.
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Personally, I think government is a tool, like a hammer. You can use a hammer to build or you can use a hammer to destroy; there is nothing intrinsically good or evil about the hammer itself. It is the purposes to which it is put and the skill with which it is used that determine whether the hammer's work is good or bad.
The rifle itself has no moral stature, since it has no will of its own. Naturally, it may be used by evil men for evil purposes, but there are more good men than evil, and while the latter cannot be persuaded to the path of righteousness by propaganda, they can certainly be corrected by good men with rifles.
You can't blame science for being used for evil purposes. What you can do is say, 'This is an exceedingly powerful tool.' And you want to make sure it is used for good purposes, not bad ones. That is a political decision.
We maintain, and have said in the Ethics, if the arguments there adduced are of any value, that happiness is the realization and perfect exercise of virtue, and this not conditional, but absolute. And I used the term 'conditional' to express that which is indispensable, and 'absolute' to express that which is good in itself.
Chimps can do all sorts of things we thought that only we could do - like tool-making and abstraction and generalisation. They can learn a language - sign language - and they can use the signs. But when you think of our intellects, even the brightest chimp looks like a very small child.
Language is not neutral. It is not merely a vehicle which carries ideas. It is itself a shaper of ideas.
You can use the tax code to make people smoke less. You can use the tax code to make 'em smoke more. You can use the tax code to make 'em buy beer or buy less beer, more booze or less booze. You can screw the tax code around to make 'em make more charitable contributions. You think they're going to get rid of this power? Ain't no way, fool.
...Writings can be stolen, or changed, or used for evil purposes. But isn't the risk worth taking? The more people who share knowledge, the greater safeguard for it. Isn't there more danger in ignorance than knowledge?
When I started writing, I used the singing side of the production as a vehicle for melody and lyrical ideas. Eventually, that process of using my voice to bring ideas across became more complicated, and I felt I could use it more as an expressive tool.
when Christian theology becomes traditionalism and men fail to hold and use it as they do a living language, it becomes an obstacle, not a help to religious conviction. To the greatest of the early Fathers and the great scholastics theology was a language which, like all language, had a grammar and a vocabulary from the past, but which they used to express all the knowledge and experience of their own time as well.
The mystique and the false glamour of the writing profession grow partly out of a mistaken belief that people who can express profound ideas and emotions have ideas and emotions more profound than the rest of us. It isn't so. The ability to express is a special gift with a special craft to support it and is spread fairly equally among the profound, the shallow, and the mediocre.
All so-called revealed religions consist mainly of three portions, a cosmogony more or less mythical, a history more or less falsified, and a moral code more or less pure.
As sounds in a musical composition can be used not to express physical objects but ideas, emotions, harmonies, rhythmic orders and most any expression of the human mind and spirit, so light can be used visually to express the mind and spirit.
If then, as we say, good craftsmen look to the mean as they work, and if virtue, like nature, is more accurate and better than any form of art, it will follow that virtue has the quality of hitting the mean. I refer to moral virtue [not intellectual], for this is concerned with emotions and actions, in which one can have excess or deficiency or a due mean.
Moral power is probably best when it is not used. The less you use it the more you have.
I believe that we must use language. If it is used in a feminist perspective, with a feminist sensibility, language will find itself changed in a feminist manner. It will nonetheless be the language. You can't not use this universal instrument; you can't create an artificial language, in my opinion. But naturally, each writer must use it in his/her own way.
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