A Quote by Michael Sandel
The way things are does not determine the way they ought to be
Related Quotes
Through my grandmother's eyes, I can see more clearly the way things used to be, the way things ought to be, and most important of all, the way things really are.
In Sufi terms the crushing of the ego is called Nafs Kushi. And how do we crush it? We crush it by sometimes taking ourselves to task. When the self says, 'O no, I must not be treated like this,' then we say, 'What does it matter?' When the self says, 'He ought to have done this, she ought to have said that,' we say, 'What does it matter, either this way or that way? Every person is what he is; you cannot change him, but you can change yourself.' That is the crushing. ... It is only in this way that we can crush our ego.
There is a norm, there is a model of the way things are supposed to be. When you find yourself outside of that, when you find yourself not fitting the way things are designed to be, it's a simple matter of just learning how you ought to be and working to restore the way things are supposed to be.
A newspaper that is true to its purpose concerns itself not only with the way things are
but with the way they ought to be.
One way to measure the size of a company, industry, or economy is to determine its output. But a better way is to determine its added value - namely, the difference between the value of its outputs, that is, the goods and services it produces, and the costs of its inputs, such as the raw materials and energy it consumes.
The joy of a period film is that you're taken to another world. The costumes determine the way you move, and then consequently the way you breathe. And then, the way you breathe effects the way you think.
. . . What role does historiography play in the way a society and culture "remembers" past events? Does the historian have a moral or civic responsibility to this project of memory that ought to influence the way he or she engages in historical practice? Should moral concerns influence the historian's choice of subject matter, of issues to discuss, of evidence to use?
I have the most ill-regulated memory. It does those things which it ought not to do and leaves undone the things it ought to have done. But it has not yet gone on strike altogether.
If you are going to do kaizen continuouslyyou've got to assume that things are a mess. Too many people just assume that things are all right the way they are. Aren't you guys convinced that the way you're doing things is the right way? That's no way to get anything done. Kaizen is about changing the way things are. If you assume that things are all right the way they are, you can't do kaizen. So change something!
This is a limiting factor in the way we have been able to help, ... We need to determine to what extent does an 'emergency declaration' go.
I like to sing ballads the way Eddie Fisher does and the way Perry Como does. But the way I'm singing now is what makes the money.
To know the way, we go the way, we do the way. The way we do, the things we do, it's all there in front of you. But if you try too hard to see it, you'll only become confused. I am me and you are you. As you can see; but when you do the things that you can do, you will find the way. The way will follow you.
You have your way. I have my way. As for the right way, the correct way, and the only way, it does not exist.
Correlationism rejects metaphysical realism understood as the claim that the way the world is does not depend on how we take things to be. It also rejects the Cartesian corollary, i.e., the claim that the way the mind is does not depend on the way the world is.
Christianity does not want us to reduce by one atom the hatred we feel for cruelty and treachery. We ought to hate them. Not one word of what we have said about them needs to be unsaid. But it does want us to hate them in the same way in which we hate things in ourselves: being sorry that the man should have done such things, and hoping, if it is anyway possible, that somehow, sometime, somewhere he can be cured and made human again.
We are, in a way, temporary ambulatory repositories for our nucleic acids. This does not deny our humanity; it does not prevent us from pursuing the good, the true and the beautiful. But it would be a great mistake to ignore where we have come from in our attempt to determine where we are going.
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