A Quote by Lin Yutang

My faith in human dignity consists in the belief that man is the greatest scamp on earth. Human dignity must be associated with the idea of a scamp and not with that of an obedient, disciplined and regimented soldier.
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?
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.
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.
If you look into the religions, they have this deep idea of human dignity and the source of dignity being conscience.
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.
Human rights rest on human dignity. The dignity of man is an ideal worth fighting for and worth dying for.
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.
For us democracy is a question of human dignity. And human dignity is political freedom.
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.
The Geneva Convention . . . says that there will be no outrages upon human dignity. It’s very vague. What does that mean, ‘outrages upon human dignity’?
I will never tire of repeating this: what the poor need the most is not pity but love. They need to feel respect for their human dignity, which is neither less nor different from the dignity of any other human being.
By becoming aware of the dignity of the mind, we realize the true ground of the dignity of man and therewith the goodness of the world, whither we understand it as created or uncreated, which is the home of man because it is the home of the human mind.
There ain't anything worth doing a man can do and keep his dignity. Can you figure out a single thing you really please-God like to do you can do and keep your dignity? The human frame just ain't built that way.
Human rights must work to uplift human dignity.
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