A Quote by Robert Lopez
People are born with the ability to make judgments. And they can't help but use the information they have to divine something about the world they're in. Making categorical judgments, in large, helps our society.
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The sense organs, which are limited in scope and ability, randomly gather information. This partial information is arranged into judgments, which are based on previous judgments, which are usually based on someone else's foolish ideas. These false concepts and ideas are then stored in a highly selective memory system.
Politics is like watching football. Yes, you can see it directly on your screen, but I think a lot of people want to have some understanding of what's happening, why the play is unfolding the way it is, and I think that's where it can help them, not to render judgments but to help people make their own judgments in a more informed way.
The Constitution exists precisely so that opinions and judgments, including esthetic and moral judgments about art and literature, can be formed, tested, and expressed. What the Constitution says is that these judgments are for the individual to make, not for the Government to decree, even with the mandate or approval of a majority. Technology expands the capacity to choose; and it denies the potential of this revolution if we assume the Government is best positioned to make these choices for us.
Ordinarily logic is divided into the examination of ideas, judgments, arguments, and methods. The two latter are generally reduced to judgments, that is, arguments are reduced to apodictic judgments that such and such conclusions follow from such and such premises, and method is reduced to judgments that prescribe the procedure that should be followed in the search for truth.
If there are to be appropriate judgments about what questions are significant, you need both the informed views of scientists who know what has been achieved and what future developments are promising and the reflective judgments of representatives of different groups who can identify what kinds of information are most urgently needed.
Praxeology - economics - provides no ultimate ethical judgments: it simply furnishes the indispensable data necessary to make such judgments.
I don't much like being a public figure, because so often how people appear is not how they really are, and I think one of the issues about our society is that we make judgments about people on the basis of very flimsy evidence.
Judgments, value judgments concerning life, for or against, can in the last resort never be true: they possess value only as symptoms, they come into consideration only as symptoms - in themselves such judgments are stupidities.
There are moments, particularly in times of stress, when haste does not make waste, when our snap judgments and first impressions can offer a much better means of making sense of the world.
We also use our imagination and take shortcuts to fill gaps in patterns of nonvisual data. As with visual input, we draw conclusions and make judgments based on uncertain and incomplete information, and we conclude, when we are done analyzing the patterns, that out picture is clear and accurate. But is it?
Everything looks beautiful. The Book of Shhh says that deliria alters your perception, disables your ability to reason clearly, impairs you from making sound judgments. But it does not tell you this: that love will turn the whole world into something greater than itself.
To substitute judgments of fact for judgments of value is a sign of pedantic and borrowed criticism.
The only difference between the narrator of contemporary affairs and the ordinary historian is that moral judgments about the present provoke fiercer reactions and have more immediately practical implications than moral judgments about the past.
I never fixed a story. I didn't make judgments, I let the listener make judgments. When I got to the end of the story, if it had a moral, I let the listener find it.
Don’t use the language of ‘good’ or ‘bad’ when talking about blood sugar numbers – these are data points, not judgments of your ability to manage your diabetes.
The immature conscience is not its own master. It simply parrots the decisions of others. It does not make judgments of its own; it merely conforms to the judgments of others. That is not real freedom, and it makes true love impossible, for if we are to love truly and freely, we must be able to give something that is truly our own to another. If our heart does not belong to us, asks Merton, how can we give it to another?
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