A Quote by Albert Einstein
The wonder of nature does not become smaller because one cannot measure it by the standards of human moral and human aims.
Related Quotes
The moral of human life is never simple, and the moral of a story which aims only at being true to human life cannot be expected to be any more so.
Human beings have rights, because they are moral beings: the rights of all men grow out of their moral nature; and as all men havethe same moral nature, they have essentially the same rights. These rights may be wrested from the slave, but they cannot be alienated: his title to himself is as perfect now, as is that of Lyman Beecher: it is stamped on his moral being, and is, like it, imperishable.
The Idols of Tribe have their foundation in human nature itself, and in the tribe or race of men. For it is a false assertion that the sense of man is the measure of things. On the contrary, all perceptions as well of the sense as of the mind are according to the measure of the individual and not according to the measure of the universe. And the human understanding is like a false mirror, which, receiving rays irregularly, distorts and discolors the nature of things by mingling its own nature with it.
When physics, chemistry, biology, medicine, contribute to the detection of concrete human woes and to the development of plans for remedying them and relieving the human estate, they become moral; they become part of the apparatus of moral inquiry or science? When the consciousness of science is fully impregnated with the consciousness of human value, the greatest dualism which now weighs humanity down, the split between the material, the mechanical and the scientific and the moral and ideal will be destroyed.
For any exam in history, here is the answer: all human history is the struggle between systems that attempt to shackle the human personality in the name of some intangible good on the one hand and systems that enable and expand the scope of human personality in the pursuit of extremely tangible aims. The American system is the most successful in the world because it harmonizes best with the aims and longings of human personality while allowing the best protection to other personalities.
When the days become longer and there is more sunshine, the grass becomes fresh and, consequently, we feel very happy. On the other hand, in autumn, one leaf falls down and another leaf falls down. The beautiful plants become as if dead and we do not feel very happy. Why? I think it is because deep down our human nature likes construction, and does not like destruction. Naturally, every action which is destructive is against human nature. Constructiveness is the human way. Therefore, I think that in terms of basic human feeling, violence is not good. Non-violence is the only way.
To become fully human means learning to turn my gratitude for being alive into some concrete common good. It means growing gentler toward human weakness. It means practicing forgiveness of my and everyone else's hourly failures to live up to divine standards. It means learning to forget myself on a regular basis in order to attend to the other selves in my vicinity. It means living so that "I'm only human" does not become an excuse for anything. It means receiving the human condition as blessing and not curse, in all its achingly frail and redemptive reality.
The big challenge is to become all that you have the possibility of becoming. You cannot believe what it does to the human spirit to maximize your human potential and stretch yourself to the limit.
Nature doesn't need people - people need nature; nature would survive the extinction of the human being and go on just fine, but human culture, human beings, cannot survive without nature.
How can we encourage other human beings to extend their moral sympathies beyond a narrow locus? How can we learn to become mere human beings, shorn of any more compelling national, ethnic, or religious identity? We can be reasonable. It is in the very nature of reason to fuse cognitive and moral horizons. Reason is nothing less than the guardian of love.
Everyone recognizes a distinction between knowledge and wisdom. . . Wisdom is a kind of knowledge. It is knowledge of the nature, career, and consequences of human values. Since these cannot be separated from the human organism and the social scene, the moral ways of man cannot be understood without knowledge of the ways of things and institutions.
Society cannot escape what is essentially a moral question: When does human life deserve legal protection from the state? And society certainly cannot escape this dilemma by denying that it is fundamentally a moral issue, no matter what position one chooses.
Human life is an extension of the principles of nature, and human civilization is a venture extrapolated out of human natures: man and his natural potential are the root of the entire human domain. The great task of all philosophizing is to become competent to interpret and steer the potential developmental forces in human natures and in the human condition, both of which are prodigiously fatalistic.
The moral problem of abortion is of a pre religious nature because the genetic code is written in a person at the moment of conception. A human being is there. I separate the topic of abortion from any specifically religious notions. It is a scientific problem. Not to allow the further development of a being which already has all the genetic code of a human being is not ethical. The right to life is the first among human rights. To abort a child is to kill someone who cannot defend himself.
God has become human. The absolute has become particular. The ideal has become real. The divine has taken up a human nature.
The morality of the 21st century will depend on how we respond to this simple but profound question: Does every human life have equal moral value simply and merely because it is human?
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