A Quote by Anatole France
It is almost impossible systematically to constitute a natural moral law. Nature has no principles. She furnishes us with no reason to believe that human life is to be respected. Nature, in her indifference, makes no distinction between good and evil.
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Nature, in her indifference, makes no distinction between good and evil.
Nature has no principles. She makes no distinction between good and evil.
When you say there's too much evil in this world you assume there's good. When you assume there's good, you assume there's such a thing as a moral law on the basis of which to differentiate between good and evil. But if you assume a moral law, you must posit a moral Law Giver, but that's Who you're trying to disprove and not prove. Because if there's no moral Law Giver, there's no moral law. If there's no moral law, there's no good. If there's no good, there's no evil. What is your question?
To do evil a human being must first of all believe that what he's doing is good, or else that it's a well-considered act in conformity with natural law. Fortunately, it is in the nature of the human being to seek a justification for his actions.
Virtue and vice suppose the freedom to choose between good and evil; but what can be the morals of a woman who is not even in possession of herself, who has nothing of her own, and who all her life has been trained to extricate herself from the arbitrary by ruse, from constraint by using her charms?... As long as she is subject to man's yoke or to prejudice, as long as she receives no professional education, as long as she is deprived of her civil rights, there can be no moral law for her!
Experience, the interpreter between creative nature and the human race, teaches the action of nature among mortals: how under the constraint of necessity she cannot act otherwise than as reason, who steers her helm, teaches her to act.
We want to believe in the essential, unchanging goodness of people, in their power to resist external pressures, in their rational appraisal and then rejection of situational temptations. We invest human nature with God-like qualities, with moral and rational faculties that make us both just and wise. We simplify the complexity of human experience by erecting a seemingly impermeable boundary between Good and Evil.
In the state of nature, wrong-doing is impossible; or, if anyone does wrong, it is to himself, not to another. For no one by the law of nature is bound to please another, unless he chooses, nor to hold anything to be good or evil, but what he himself, according to his own temperament, pronounces to be so; and, to speak generally, nothing is forbidden by the law of nature, except what is beyond everyone's power.
Art does not lie in copying nature.- Nature furnishes the material by means of which is to express a beauty still unexpressed in nature.-The artist beholds in nature more than she herself is conscious of.
If you look at life with any honesty and intelligence, it's clear that human nature is dark, vile, selfish, and despondent. But I also see a force in human nature, namely grace, that sometimes works against our natural moral entropy.
Nature is purposeless. Nature simply is. We may find nature beautiful or terrible, but those feelings are human constructions. Such utter and complete mindlessness is hard for us to accept. We feel such a strong connection to nature. But the relationship between nature and us is one-sided. There is no reciprocity. There is no mind on the other side of the wall.
When, in any ethical department, unity is attained between outer demands and inner desires, between nature and conscience, between the needs of society and the individual, the moral formula is void because inner necessity then makes it psychically and physically impossible to break the outer law. Thus, true morality is attained.
When I was at Notre Dame studying under Joe Evans, Frank O'Malley, and others, there was a very lively debate about the distinction between natural law and revealed truth. Most of the philosophers of church and state expected that what was going to be advocated as the law of the land would be related to natural law. If you attempted to draw lines about certain general moral truths that were derivative of logic and reason, they would prove to be widely shared, and therefore suitable to be enacted into law on both the civic and religious sides.
We talk of communing with Nature, but 'tis with ourselves we commune... Nature furnishes the conditions - the solitude - and the soul furnishes the entertainment.
A highly developed moral nature joined to an undeveloped intellectual nature, an undeveloped artistic nature, and a very limited religious nature, is of necessity repulsive. It represents a bit of human nature a good bit, of course, but a bit only in disproportionate, unnatural and revolting prominence.
Let us sit and mock the good housewife Fortune from her wheel, that her gifts may henceforth be bestowed equally, I would we could do so for her benefits are mightily misplaced and the bountiful blind girl doth most mistake in her gifts to women. 'Tis true for those that she makes fair she scarce makes honest and those that she makes honest she makes very ill-favouredly. Nay, now thou goest from Fortunes office to Natures. Fortune reigns in gifts of the world, not in the lineaments of Nature.
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