A Quote by Christian de Duve

We have access to practical, ethical and scientifically established methods of birth control. So I think that is the most ethical way to reduce our population.
There is a single theme behind all our work-we must reduce population levels. Either governments do it our way, through nice clean methods, or they will get the kinds of mess that we have in El Salvador, or in Iran or in Beirut. Population is a political problem. Once population is out of control, it requires authoritarian government, even fascism, to reduce it.
Thinking like ethical people, dressing like ethical people, decorating our homes like ethical people makes not a damn of difference unless we also behave like ethical people.
When it comes to the population explosion, there are two questions on the table. One, is our population growth going to kill us all? And two, is there any ethical way to prevent that from happening?
Individualism is at once an ethical-psychological concept and an ethical-political one. As an ethical-psychological concept, individualism holds that a human being should think and judge independently, respecting nothing more than the sovereignty of his or her mind; thus, it is intimately connected with the concept of autonomy. As an ethical-political concept, individualism upholds the supremacy of individual rights
I take the ethical truths to be the stable elements that emerge out of ethical progress and that are retained under further ethical progress.
Man is the "ethical animal" ethical in potentiality even if, unfortunately, not in actuality. His capacity for ethical judgment like freedom, reason and the other unique characteristics of the human being is based upon his consciousness of himself.
Even if the most ethical people were elected to high position and we ran out of resources, there would still be lying, cheating, stealing, and corruption. It is not ethical people that are needed but rather a way of intelligently managing the Earth's resources for everyone's well-being.
Everywhere, the ethical predicament of our time imposes itself with an urgency which suggests that even the question Have we anything to eat? will be answered not in material but in ethical terms.
We don't usually think of what we eat as a matter of ethics. Stealing, lying, hurting people - these acts are obviously relevant to our moral character. In ancient Greece and Rome, ethical choices about food were considered at least as significant as ethical choices about sex.
I believe, indeed, that overemphasis on the purely intellectual attitude, often directed solely to the practical and factual, in our education, has led directly to the impairment of ethical values. I am not thinking so much of the dangers with which technical progress has directly confronted mankind, as of the stifling of mutual human considerations by a 'matter-of-fact' habit of thought which has come to lie like a killing frost upon human relations. Without 'ethical culture' there is no salvation for humanity.
I do not pretend that birth control is the only way in which population can be kept from increasing. There are others, which, one must suppose, opponents of birth control would prefer.
If you want this planet to continue being habitable for everyone that lives here, you have to limit the number of inhabitants. Hunters do it by killing off the old or sick animals in a herd, but I don't think that's a very ethical way of limiting the population.
Our crisis is a birth. We are one living system and we have come to the limit of one phase of natural growth on a finite planet We must learn ethical evolution quickly As we seek to facilitate a gentle birth, a graceful and nonviolent transition to the next stage of our evolution, we will discover a natural pattern, a design of our birth transition, and develop a plan to cooperate with this design.
My ethical naturalism sees us as facing the predicament of being social animals without evolved adaptations that make social life easy. The fundamental problem that sparks the ethical project lies in our limited responsiveness to one another. The only way we have to address that problem is through a representative, informed, and engaged conversation.
You might hold an ethical position that it's wrong to lie, but if you have plans for a war in Iraq, and you want to keep them secret for practical reasons - to reduce casualties, perhaps - and someone asks you about those plans, you may need to lie for a 'good' outcome.
In the past, the respect people had for religion meant that ethical practice was maintained through a majority following one religion or another. But this is no longer the case. We must therefore find some other way of establishing basic ethical principles.
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