A Quote by Mario Bunge
Under theocracies and other authoritarian regimes, the rulers are the moral authorities. Under genuine democracy some basic values are entrenched in the legal system, which is expected to be under democratic vigilance, and others are left to the person or the group, which ideally debate moral problems in a rational, free and cooperative manner.
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The very idea of freedom presupposes some objective moral law which overarches rulers and ruled alike. Subjectivism about moral values is eternally incompatible with democracy. We and our rulers are of one kind only so long as we are subject to one law. But if there is no Law of Nature, the ethos of any society is the creation of its rulers, educators and conditioners; and every creator stands above and outside his own creation.
I believe in a real democratic system, with a state of law and freedom of the press. I believe in a free, open-market economy integrated with the world. And I believe in equality of opportunity. Those are my basic beliefs. On top of that, of course, I believe in some moral values.
We are inclined to confuse freedom and democracy, which we regard as moral principles, with the way in which they are practiced in America with capitalism, federalism, and the two-party system, which are not moral principles but simply the preferred and accepted practices of the American people.
I am an Epicurean. I consider the genuine (not the imputed) doctrines of Epicurus as containing everything rational in moral philosophy which Greece and Rome have left us.
[Altruism] is a moral system which holds that man has no right to exist for his own sake, that service to others is the sole justification of his existence, and that self-sacrifice is his highest moral duty, value and virtue. This is the moral base of collectivism, of all dictatorships.
Democracy can only spring from practising it early, and democratic action was not to expected from young people brought up under a close authoritarian system.
No one culture has ever developed all human potentialities; it has always selected certain capacities, mental and emotional and moral, and stifled others. Each culture is a system of values which may well complement the values in another.
A narrow and moralistic view of morals is responsible for the failure to recognize that all the aims and values which are desirable in education are themselves moral. Discipline, natural development, culture, social efficiency, are moral traits - marks of a person who is a worthy member of that society which it is the business of education to further.
"Judge not, that ye be not judge"... is an abdication of moral responsibility: it is a moral blank check one gives to others in exchange for a moral blank check one expects for oneself. There is no escape from the fact that men have to make choices; so long as men have to make choices, there is no escape from moral values; so long as moral values are at stake, no moral neutrality is possible. To abstain from condemning a torturer, is to become an accesory to the torture and murder of his victims. The moral principle to adopt... is: "Judge, and be prepared to be judged."
We think about democracy, and that's the word that Americans love to use, 'democracy,' and that's how we characterize our system. But if democracy just means going to vote, it's pretty meaningless. Russia has democracy in that sense. Most authoritarian regimes have democracy in that sense.
The very idea of freedom presupposes some objective moral law which overarches rulers and ruled alike...Unless we return to the crude and nursery-like belief in objective values, we perish.
Moral questions may not have objective answers-whether revealed by God or by science-but they do have rational ones, answers rooted in a rationality that emerges out of social need. That rationality can only be discovered through exercising the human potential for rational dialogue, the potential for thinking about the world, and for discussing, debating and persuading others. Values can never be entirely wrenched apart from facts; but neither can they be collapsed into facts. It is the existence of humans as moral agents that allows us to act as the bridge between facts and values.
If I rule out violent anarchism, there remains pacifist, anti-nationalist, anti-capitalist, moral, and anti-democratic anarchism (i.e., that which is hostile to the falsified democracy of bourgeois states). There remains the anarchism which acts by means of persuasion, by the creation of small groups and networks, denouncing falsehood and oppression, aiming at a true overturning of authorities of all kinds as people at the bottom speak and organize themselves.
Under what circumstances is it moral for a group to do that which is not moral for a member of that group to do alone?
To be free one needs constant and unrelenting vigilance over one's weaknesses. A vigilance which requires a moral energy most of us are incapable of manufacturing. We relax back into the moulds of habit. They are secure, they bind us and keep us contained at the expense of freedom. To break the moulds, to be heedless of the seductions of security is an impossible struggle, but one of the few that count. To be free is to learn, to test yourself constantly, to gamble.
I am an Epicurean. I consider the genuine (not the imputed) doctrines of Epicurus as containing everything rational in moral philosophy which Greek and Roman leave to us.
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