A Quote by Joseph Joubert

All luxury corrupts either the morals or the taste. — © Joseph Joubert
All luxury corrupts either the morals or the taste.
No logo, and you don't advertise for anyone. I don't believe in imposed luxury. I believe in built luxury. Something you refine with your own taste. Mass luxury is not my luxury.
Luxury either comes of riches or makes them necessary; it corrupts at once rich and poor, the rich by possession and the poor by covetousness.
Italian style is a natural attitude. It is about a life of good taste. It doesn't have to be expensive. Simple but with good taste. Luxury is possible to buy. Good taste is not.
It is probably true that business corrupts everything it touches. It corrupts politics, sports, literature, art, labor unions and so on. But business also corrupts and undermines monolithic totalitarianism. Capitalism is at its liberating best in a noncapitalist environment.
Morals consist of political morals, commercial morals, ecclesiastical morals, and morals.
Morals are a luxury of the rich.
taste governs every free - as opposed to rote - human response. Nothing is more decisive. There is taste in people, visual taste, taste in emotion - and there is taste in acts, taste in morality. Intelligence, as well, is really a kind of taste: taste in ideas.
It has often been said that power corrupts. But it is perhaps equally important to realize that weakness, too, corrupts. Power corrupts the few, while weakness corrupts the many. Hatred, malice, rudeness, intolerance, and suspicion are the faults of weakness. The resentment of the weak does not spring from any injustice done to them but from their sense of inadequacy and impotence. We cannot win the weak by sharing our wealth with them. They feel our generosity as oppression.
Good taste is either that which agrees with my taste or that which subjects itself to the rule of reason. From this we can see how useful it is to employ reason in seeking out the laws of taste.
The Republican Party either corrupts its liberals or it expels them.
Power corrupts the few, while weakness corrupts the many.
Taste and elegance, though they are reckoned only among the smaller and secondary morals, yet are of no mean importance in the regulations of life. A moral taste is not of force to turn vice into virtue; but it recommends virtue with something like the blandishments of pleasure, and it infinitely abates the evils of vice.
The greatest man is he who forms the taste of a nation; the next greatest is he who corrupts it.
As rust corrupts iron, so envy corrupts man.
If power corrupts, the reverse is also true; persecution corrupts the victims though perhaps in subtler and more tragic ways.
Morals and criticism are not so properly objects of the understanding as of taste and sentiment.
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