A Quote by Beryl Markham
No human pursuit achieves dignity until it can be called work.
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No human pursuit achieves dignity unless it can be called work, and when you can experience a physical loneliness for the tools of your trade, you see that the other things - the experiments, the irrelevant vocations, the vanities you used to hold - were false to you.
For us democracy is a question of human dignity. And human dignity is political freedom, the right to freely express opinion and the right to be allowed to criticise and form opinions. Human dignity is the right to health, work, education and social welfare. Human dignity is the right and the practical possibility to shape the future with others. These rights, the rights of democracy, are not reserved for a select group within society, they are the rights of all the people.
The search for justice and security, the struggle for equality of opportunity, the quest for tolerance and harmony, the pursuit of human dignity - these are moral imperatives which we must work towards and think about on a daily basis.
The real tragedy is that we're all human beings, and human beings have a sense of dignity. Any domination by one human over another leads to a loss of some part of his dignity. Is one's dignity that big it can be crumbled away like that?
If we are to be as a shining city upon a hill, it will be because of our ceaseless pursuit of the constitutional ideal of human dignity.
One achieves true human dignity only when one serves. Only he is great who subjects himself to taking part in the achievement of a great task.
We tend to suffer from the illusion that we are capable of dying for a belief or theory. What Hagakure is insisting is that even in merciless death, a futile death that knows neither flower nor fruit has dignity as the death of a human being. If we value so highly the dignity of life, how can we not also value the dignity of death? No death may be called futile.
What should move us to action is human dignity: the inalienable dignity of the oppressed, but also the dignity of each of us. We lose dignity if we tolerate the intolerable.
Still - and for all Obama's heavy hinting to the contrary - Islam has no "human rights." The ideas of individual rights and the dignity of man are distinctly Western, an outgrowth of the Enlightenment. And while dialogue is dignified; dhimmitude is not, even if it achieves a desired, if temporary, effect.
The protection of human rights to promote the dignity of the individual is too important a matter for symbolic gestures alone. It is only through the pursuit of practical and effective efforts to promote human rights that we show our real commitment to the welfare of individuals and society.
But the dignity of human life is unbreakably linked to the existence of the personal-infinite God. It is because there is a personal-infinite God who has made men and women in His own image that they have a unique dignity of life as human beings. Human life then is filled with dignity, and the state and humanistically oriented law have no right and no authority to take human life arbitrarily in the way it is being taken.
Our values are defined by what we will tolerate when it is done to others. Everyone's sense of virtue is degraded by the present reality. A revolutionary principle is embedded in the global economic system, awaiting broader recognition: Human dignity is indivisible. Across the distances of culture and nations, across vast gulfs of wealth and poverty, even the least among us are entitled to dignity, and no justification exists or brutalizing them in the pursuit of commerce.
Work is fundamental to the dignity of the person. Work, to use an image, 'anoints' with dignity, fills us with dignity, makes us similar to God who has worked and still works, who always acts.
We Catholics have been in the forefront in defending the dignity of the human person. Clericalism is a direct violation of human dignity.
Human dignity is the same for all human beings: when I trample on the dignity of another, I am trampling on my own.
In a revolutionary age talk of equality may well have represented a passion to provide full human dignity to those who had previously been denied it by systems of political and economic domination; but in the present age it softens the spiritual requirements that are an essential ingredient in human dignity. Thus the slogans of equality serve not so much to elevate individuals to the dignity of being human as to free them from the responsibility of rising to this vocation.
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