A Quote by Georg Wilhelm Friedrich Hegel
In history an additional result is commonly produced by human actions beyond that which they aim at and obtain -- that which they immediately recognize and desire. They gratify their own interest; but something further is thereby accomplished, latent in the actions in question, though not present to their consciousness, and not included in their design.
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We are responsible for what we are, and whatever we wish ourselves to be, we have the power to make ourselves. If what we are now has been the result of our own past actions, it certainly follows that whatever we wish to be in the future can be produced by our present actions; so we have to know how to act.
You do not separate the human being from the actions he does or the actions which surround him, but you see what it is like to break these actions up in different ways, to allow passion - and it is passion - to appear for each person in his own way.
As there must be moderation in other things, so there must be moderation in self-criticism. Perpetual contemplation of our own actions produces a morbid consciousness, quite unlike that normal consciousness accompanying right actions spontaneously done; and from a state of unstable equilibrium long maintained by effort, there is apt to be a fall towards stable equilibrium, in which the primitive nature reasserts itself. Retrogression rather than progression may hence result.
In actions of enthusiasm, this drawback appears: but in those lower activities, which have no higher aim than to make us more comfortable and more cowardly, in actions of cunning, actions that steal and lie, actions that divorce the speculative from the practical faculty, and put a ban on reason and sentiment, there is nothing else but drawback and negation.
Actions rare and sudden do commonly proceed from fierce necessity, of else from some oblique design, which is ashamed to show itself in the public road.
People's conceptions about themselves and the nature of things are developed and verified through four different processes: direct experience of the effects produced by their actions, vicarious experience of the effects produced by somebody else's actions, judgments voiced by others, and derivation of further knowledge from what they already know by using rules of inference
If we only look far enough off for the consequence of our actions, we can always find some point in the combination of results by which those actions can be justified: by adopting the point of view of a Providence who arranges results, or of a philosopher who traces them, we shall find it possible to obtain perfect complacency in choosing to do what is most agreeable to us in the present moment.
Sometimes there are actions that we are forced to take, but there need to be boundaries beyond which we are going to recognize that we're not going to go because we still are Americans, and we are supposed to be representing something to people in this country and overseas.
The difficulty in judging what type of behavior works well arises not only because a given course of action does not always produce the outcomes. Similar outcomes can occur for reasons other than the person's actions, which further complicates inferential judgment. Effects that arise independently of one's actions distort the influence of similar effects produced by the actions, but only on some occasions. Given a strong cognitive set to perceive regularities, even chance joint occurrences of events can be easily misjudged as genuine relationships of low contingent probability
My actions are my only true belongings. I cannot escape the consequences of my actions. My actions are the ground on which I stand.
Those great and glorious actions that dazzle our eyes with their luster are represented by statesmen as the result of great wisdomand excellent design; whereas, in truth, they are commonly the effects of the humors and passions.
It is the responsibility of every human to know their actions and the consequences of their actions and to ask questions and to question things when they are wrong.
I could say analogously that tolerance is the affable appreciation of qualities, views, and actions of other individuals which are foreign to one`s own habits, beliefs, and tastes. Thus being tolerant does not mean being indifferent towards the actions and feelings of others. Understanding and empathy must also be present.
It cannot be said too often that actions are good or bad in the light of consequences, and that a clear perception of consequences would control actions. That which increases the sum of human happiness is moral; and that which diminishes the sum of human happiness is immoral. . . . Blind, unreasoning obedience is the enemy of morality.
It is not the actions of others which trouble us (for those actions are controlled by their governing part), but rather it is our own judgments. Therefore remove those judgments and resolve to let go of your anger, and it will already be gone. How do you let go? By realizing that such actions are not shameful to you.
Our actions seem to have their lucky and unlucky stars, to which a great part of that blame and that commendation is due which is given to the actions themselves.
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