A Quote by Stephen Covey

We are free to choose our actions, . . . but we are not free to choose the consequences of these actions. — © Stephen Covey
We are free to choose our actions, . . . but we are not free to choose the consequences of these actions.
In short, my vision of a responsible free society is one in which we discourage evil, but do not prohibit it. We make our children and students aware of the consequences of drug abuse and other forms of irresponsible behavior. But after all our persuading, if they still want to use harmful drugs, that is their privilege. In a free society, individuals must have the right to do right or wrong, as long as they don't threaten or infringe upon the rights or property of others. They must also suffer the consequences of their actions, as it is from consequences that they learn to choose properly
Let me be a free man, free to travel, free to stop, free to work, free to trade where I choose, free to choose my own teachers, free to follow the religion of my fathers, free to talk, think and act for myself — and I will obey every law or submit to the penalty.
Actions have consequences. Ignorance about the nature of those actions does not free a person from responsibility for the consequences. (28)
In the space between stimulus (what happens) and how we respond, lies our freedom to choose. Ultimately, this power to choose is what defines us as human beings. We may have limited choices but we can always choose. We can choose our thoughts, emotions, moods, our words, our actions; we can choose our values and live by principles. It is the choice of acting or being acted upon.
Agency, or the power to choose, was ours as spirit children of our Creator before the world was. It is a gift from God, nearly as precious as life itself. Often, however, agency is misunderstood. While we are free to choose, once we have made those choices, we are tied to the consequence of those choices. We are free to take drugs or not. But once we choose to use a habit-forming drug, we are bound to the consequences of that choice. Addiction surrenders later freedom to choose.
We are free to choose our paths, but we can't choose the consequences that come with them.
Ultimately, you choose to be happy or miserable. The reality is that although you are free to choose, you can't choose the consequences of your choices. They're preloaded. It's a package deal.
We can establish empirical criteria for free actions, and investigate human actions on the presupposition we are free.
In America, we have freedom of choice. But some are free to choose between Lamborghini and Rolls Royce while others are free to choose which dumpster they're going to have their meal out of next. Some are free to choose which, you know, homes and farms to foreclosed on, while others choose which bridge they're going to sleep under tonight.
You are free to choose, but you are not free to alter the consequences of your decisions.
The inward persuasion that we are free to do, or not to do a thing, is but a mere illusion. If we trace the true principle of our actions, we shall find, that they are always necessary consequences of our volitions and desires, which are never in our power. You think yourself free, because you do what you will; but are you free to will, or not to will; to desire, or not to desire? Are not your volitions and desires necessarily excited by objects or qualities totally independent of you?
I am free to choose my own actions. Indeed, like everyone else, I must be so. A good act that is compelled is not goodness at all, but merely force.
From a spiritual perspective, freedom from attachment to a particular outcome is the ultimate expression of liberation. We can choose the actions we take, but we cannot control the consequences of our choices.
You are free to choose. You are not free not to choose. No choice is a choice. You are free to choose but you are not free to choose the consequences of that choice.
The motives to actions and the inward turns of mind seem in our opinion more necessary to be known than the actions themselves; and much rather would we choose that our reader should clearly understand what our principal actors think than what they do.
Who knows? Maybe they’re right. Maybe we are driven crazy by our feelings. Maybe love is a disease, and we would be better off without it. But we have chosen a different road. And in the end that is the point of escaping the cure: We are free to choose. We are even free to choose the wrong thing.
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