A Quote by Ludwig Mies van der Rohe

Means must be subsidiary to ends and to our desire for dignity and value. — © Ludwig Mies van der Rohe
Means must be subsidiary to ends and to our desire for dignity and value.
In the final analysis, means and ends must cohere because the end is preexistent in the means, and, ultimately, destructive means cannot bring about constructive ends.
We have always said that over the medium and long term, we will disinvest some part of our holding in our major subsidiary companies, and life insurance is our largest subsidiary company.
Economics is a theoretical science and as such abstains from any judgement of value. It is not its task to tell people what ends they should aim at. It is a science of the means to be applied for attainment of ends chosen, not, to be sure, a science of the choosing of ends. Ultimate decisions, the valuations and the choosing of ends, are beyond the scope of any science. Science never tells a man how he should act; it merely shows how a man must act if he wants to attain definite ends.
Man is a means and not an end, and he is a means to economic or political ends which are not really ends in themselves but means to other ends which in their turn are means and so ad infinitum
Man is a means and not an end, and he is a means to economic or political ends which are not really ends in themselves but means to other ends which in their turn are means and so ad infinitum.
In order to institute action, it is not sufficient that the individual man have unachieved ends that he would like to fulfill. He must also expect that certain modes of behavior will enable him to attain his ends. A man may have a desire for sunshine, but if he realizes that he can do nothing to achieve it, he does not act on this desire.
Economic control is not merely control of a sector of human life which can be separated from the rest; it is the control of the means for all our ends. And whoever has sole control of the means must also determine which ends are to be served, which values are to be rates higher and which lower, in short, what men should believe and strive for.
Prudence supposes the value of the end to be assumed, and refers only to the adaptation of the means. It is the relation of right means for given ends.
Any humane and reasonable person must conclude that if the ends, however desireable, are uncertain and the means are horrible and certain, these means must not be employed.
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.
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.
We must band together to call for gun-control legislation. We must act in ways that promote the dignity and value of human life.
Excellence is a process, not just an outcome. Sure, we have to hold out for high standards in the products or services we provide. The goods must be more than "good enough." But so must our approach - you know, our methodology, the way we do business and deal with people. How could the ends be considered excellent if we can't be proud of the means?
Means and ends are central. If your means are corroded, your ends will be corroded. And if you're fighting to preserve liberty and you use means that eviscerate our liberties, the end will be corroded, too.
The trick is, after all, obvious. The Theist takes terms that can apply to sentient life alone, and applies them to the universe at large. He talks about means, that is, the deliberate planning to achieve certain ends, and then says that as there are means there must be ends. Having, unperceived, placed the rabbit in the hat, he is able to bring it forth to the admiration of his audience.
The dignity we seek in dying must be found in the dignity with which we have lived our lives.
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