A Quote by Samuel Smiles
The greatest slave is not he who is ruled by a despot, great though that evil be, but he who is in the thrall of his own moral ignorance, selfishness, and vice.
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Nietzsche himself was a great moralist; his writings abound with value judgments about individuals, character types, modes of thinking, and national traits. It is as if he develops immoralist psychology in order to tame his own nature, to keep his own greatest vice in check.
I heard of somebody once who said he was interested in doing the greatest amount of good for the greatest number, and that the greatest number was number one. That was himself. That may sound like a little bit of selfishness, but if that is selfishness, at least it is a very intelligent selfishness. Everyone has a right to be interested in himself, and I am confident that God wants us to be interested in ourselves first; that is, the first soul that anyone should bring to God should be his own soul.
He that is kind is free, though he is a slave; he that is evil is a slave, though he be a king.
The phenomenon of economic ignorance is so widespread, and its consequences so frightening, that the objective of reducing that ignorance becomes a goal invested with independent moral worth. But the economic education needed to reduce such ignorance must be based on austere, objective, scientific content—with no ideological or moral content of its own.
The good man, though a slave, is free; the wicked, though he reigns, is a slave, and not the slave of a single man, but- what is worse - the slave of as many masters as he has vices.
Do you know why Satan is so angry all the time? Because whenever he works a particularly clever bit of mischief God uses it to serve his own Rigteous purposes." "So God uses wicked people as his tools?" "God gives us the freedom to to do great evil, if we choose, then He uses his own freedom to create goodness out of that evil, for that is what He chooses." "So, in the long run, God always wins?" "Yes, in the short run though it can be uncomfortable.
Woman, as Nature has created her and as she is currently reared by man, is his enemy and can only be his slave or his despot, but never his companion. She will be able to become his companion only when she has the same rights as he, when she is his equal in education and work.
None can be free who is a slave to, and ruled by, his passions.
The greatest moral failing is to condemn something as a moral failing: no vice is worse than being judgmental.
The moral duty of the free writer is to begin his work at home: to be a critic of his own community, his own country, his own government, his own culture. The more freedom the writer possesses, the greater the moral obligation to play the role of critic.
Our own selfishness makes us the most arrant cowards; our own selfishness is the great cause of fear and cowardice.
Natural good is' so intimately connected with moral good, and natural evil with moral evil, that I am as certain as if I heard a voice from heaven proclaim it, that God is on the side of virtue. He has learnt much, and has not lived in vain, who has practically discovered that most strict and necessary connection, that does and will ever exist between vice and misery, and virtue and happiness.
Love sometimes elevates, creates new qualities, suspends the working of evil inclinations; but only for a day. Love, then, is an Oriental despot, whose glance lifts a slave from the dust, and then consigns him to it again.
No tyrant, however evil, has yet lacked ready hands to execute his most abominable will. To read how eagerly men have rushed to serve the despot is the bitterest, the saddest matter of history; it is the saddest sight in our own day.
Let's just call things what they are. When a man's love of finery clouds his moral judgment, that is vanity. When he lets a demanding palate make his moral choices, that is gluttony. When he ascribes the divine will to his own whims, that is pride. And when he gets angry at being reminded of animal suffering that his own daily choices might help avoid, that is moral cowardice.
Like language, a code of manners can be used with more or less skill, for laudable or for evil purposes, to express a great variety of ideas and emotions. In itself, it carries no moral value, but ignorance in use of this tool is not a sign of virtue.
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