A Quote by Ronald Reagan
They don't subscribe to our sense of morality; they don't believe in an afterlife; they don't believe in a God or religion. And the only morality they recognize, therefore, is what will advance the cause or socialism.
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Some people automatically associate morality and altruism with a religious vision of the world. But I believe it is a mistake to think that morality is an attribute only of religion. We can imagine two types of spirituality: one tied to religion, while the other arises spontaneously in the human heart as an expression of love for our neighbors and a desire to do them good.
When religion talks about our aspirations and our sense of morality, I do not believe that science can contradict it. However, when religion contradicts science on matters of fact, religion must yield.
One of the great tragedies of mankind is that morality has been hijacked by religion. So now people assume that religion and morality have a necessary connection. But the basis of morality is really very simple and doesn't require religion at all.
There are those who believe that a new modernity demands a new morality. What they fail to consider is the harsh reality that there is no such thing as a new morality. There is only one morality . All else is immorality.
Everywhere the tendency has been to separate religion from morality, to set them in opposition even. But a religion without morality is a superstition and a curse; and anything like an adequate and complete morality without religion is impossible. The only salvation for man is in the union of the two as Christianity unites them.
To restore morality we must first recognize the source from which all morality springs. From our earliest history in 1776 when we were declared to be the United States of America, our forefathers recognized the sovereignty of God.
So much confusion about belief in God, morality, and science arises, not from what people say they believe, but rather from mistaken assumptions about God, morality, and science that they don't know they believe. In Three Theological Mistakes, Ric Machuga, with clarity and grace, explains the genesis of these mistakes and provides the intellectual tools by which we can recover from them.
Real morality is possible when the sanctions for morality are also tangible and real. Therefore, atheism shifts the basis of morality from faith in god to obligations of social living. Moral conduct is not a passport to heaven; it is social necessity.
If it be true, as I believe it is, that morality is dependent upon religion, then religion is not only the most practical thing in the world, but the first essential.
Politics and morality are inseparable. And as morality's foundation is religion, religion and politics are necessarily related. We need religion as a guide. We need it because we are imperfect, and our government needs the church, because only those humble enough to admit they're sinners can bring to democracy the tolerance it requires in order to survive.
Religion gets its morality from us. We don't get our morality from religion.
Behaving morally because of a hope of reward or a fear of punishment is not morality. Morality is not bribery or threats. Religion is bribery and threats. Humans have morality. We don't need religion.
where Nietzsche's response to the equation of socialism and morality was to question the value of morality, at least as it had been customarily understood, economists like Mises and Hayek pursued a different path, one Nietzsche would never have dared to take: they made the market the very expression of morality.
A great sense of morality was instilled in me through my upbringing in the Catholic faith - particularly because my father is a moral theologian. And morality is something I believe exists separate from faith, as an intrinsic human quality that one should aspire to understand and participate in.
Must someone, some unseen thing, declare what is right for it to be right? I believe that my own morality - which answers only to my heart - is more sure and true than the morality of those who do right only because they fear retribution.
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.
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