Ethical Business Quotes

Rejection is an opportunity for your selection.

Whenever I am in a difficult situation where there seems to be no way out, I think about all the times I have been in such situations and say to myself, "I did it before, so I can do it again.

When you work on something that only has the capacity to make you 5 dollars, it does not matter how much harder you work – the most you will make is 5 dollars.

Right is right, and wrong is wrong, and a body ain’t got no business doing wrong when he ain’t ignorant and knows better.

Leadership begins and ends with relationships

The conscious and intelligent manipulation of the organized habits and opinions of the masses is an important element in democratic society. Those who manipulate this unseen mechanism of society constitute an invisible government which is the true ruling power of our country. ...We are governed, our minds are molded, our tastes formed, our ideas suggested, largely by men we have never heard of. This is a logical result of the way in which our democratic society is organized. Vast numbers of human beings must cooperate in this manner if they are to live together as a smoothly functioning society. ...In almost every act of our daily lives, whether in the sphere of politics or business, in our social conduct or our ethical thinking, we are dominated by the relatively small number of persons...who understand the mental processes and social patterns of the masses. It is they who pull the wires which control the public mind.

My biggest problem with modernity may lie in the growing separation of the ethical and the legal

Unless today is well lived, tomorrow is not important.

but I have no mind for business and considered staying awake to be enough of an accomplishment.

There is one and only one social responsibility of business–to use it resources and engage in activities designed to increase its profits so long as it stays within the rules of the game, which is to say, engages in open and free competition without deception or fraud

Observe how many people evade, rationalize and drive their minds into a state of blind stupor, in dread of discovering that those they deal with- their "loved ones" or friends or business associates or political rulers- are not merely mistaken, but evil. Observe that this dread leads them to sanction, to help and to spread the very evil whose existence they fear to acknowledge.

Speak with caution. Even if someone forgives harsh words you've spoken, they may be too hurt to ever forget them. Don't leave a legacy of pain and regret of things you never should have said.

Busy hands achieve more than idle tongues.

Randomness rarely works for businesses.

It’s very possible that your inexperienced intern knows more than you think, even if you have been part of the industry for over thirty years.

Marketing needs to be ethical. Anything which is not is generally a wrong marketing technique.

Ethical marketing is the only way of marketing. By doing that, you don’t disguise the faults of your products, but instead you try to fix them. When you do that, the results are long-lasting.

Every man is worth just so much as the things about which he busies himself.

Tweet others the way you want to be tweeted.

At its core, ethical governance is about doing the right thing, even when it's difficult or costly. It's about prioritizing values like honesty, fairness, transparency, and accountability in all business dealings.

Listening to the audience means that they have to accept that there is something wrong with the product, which is not an easy thing, but it has the potential to save your business from failure. Anything that can grow your business (ethically) is worth considering.

One compelling argument for ethical governance is that it promotes trust. Trust is the bedrock of any healthy relationship, including those between a company and its stakeholders.

Because every exchange is always a relationship, to get the most while giving the least is unjust, unethical, antisocial, abusive, perhaps 'evil.' Yet predatory commerce ("the free market" as it is euphemistically called) operates regularly on the principle of 'get the most and pay the least.

In an era where businesses operate under the watchful eye of a globally connected and informed public, the ethical imperative has transcended mere compliance and become a critical determinant of long-term success.

Improving the world can be a nasty and ugly and difficult and dangerous business...because when you improve the world, you threaten the entrenched interests of evil people.

Freedom of Speech doesn't justify online bullying. Words have power, be careful how you use them.

Your life is a trajectory. Every choice you make alters that trajectory, in a positive or negative way. Will you categorize that dinner with friends as a business expense? Will you be honest with your daughter? Will you take more credit than you’re due? These are just the small questions that we face every day, and little by little, the answers influence the trajectory of our lives and beings.

Shame on the misguided, the blinded, the distracted and the divided. Shame. You have allowed deceptive men to corrupt and desensitize your hearts and minds to unethically fuel their greed.

I believe that companies, as major employers, resource managers, technological innovators, and capital allocators, have a unique responsibility to operate with integrity, transparency, and accountability.

Ben Franklin said: "Early to bed and early to rise Make a man healthy wealthy and wise" Lately I have read the advice given to William Randolph Hearst, when a young man, by his father: "Go downtown at noon and rob the other fellows of what they have made during the morning.

Do not worry about who get the credit or praise of the work done. Continue work to give your best.Your reward may come unexpected.

Community engagement and social impact enhance a company's reputation and reduce risk.

When companies act ethically, they build trust with their employees, customers, investors, and communities.

Work was intended not to give a man a reason to live, but rather to give him a means to live.

Ethical governance ensures that companies consider the impact of their actions on all m stakeholders, including vulnerable and marginalized groups.

In a world where business decisions often prioritize profit and competition above all else, integrating Christian principles into corporate governance offers a refreshing and much-needed alternative.

This makes sense, because in every corner of life, business and otherwise, when you can tell deep down that something is ethically wrong but are having trouble pinpointing why, language is a good place to look for evidence.

of course, if more people had been organ donors, unwinding never would have happened... but people like to keep what's theirs, even after their dead. It didnt take long for ethics to be crushed by greed. Unwinding became big business, and people let it happen

If you are in a position where you can reach people, then use your platform to stand up for a cause. HINT: social media is a platform.

Businesses wield significant power and influence, and with that power comes a responsibility to use it for good.

In my world, people are always plotting. You have no idea of all the crimes people in business commit every day. Like it was nothing. Or there’s a set of special rules for them. Remember when Bush made that whole speech about ‘corporate ethics’ last year? What a fraud. You think stuff like Enron or WorldCom is an aberration? It’s only the tip. Business is a religion. Probably the only one practiced all over the world.

Trust is the bedrock of any healthy relationship, including those between a company and its stakeholders. Trust is what keeps our economy going because without trust, people don’t transact.

Perhaps the reason we so often experience happiness only in hindsight, and that chasing it is such a fool’s errand, is that happiness isn’t a goal in itself but is only an aftereffect. It’s the consequence of having lived in the way that we’re supposed to — by which I don’t mean ethically correctly so much as just consciously, fully engaged in the business of living. In this respect it resembles averted vision, a phenomena familiar to backyard astronomers whereby, in order to pick out a very faint star, you have to let your gaze drift casually to the space just next to it; if you look directly at it, it vanishes. And it’s also true, come to think of it, that the only stars we ever see are not the “real” stars, those cataclysms taking place in the present, but always only the light of the untouchable past.

Decision making and problem solving are not the same. To solve a problem, one needs to find a solution. To make a decision, one needs to make a choice.

In today's interconnected world, consumers and investors are increasingly scrutinizing companies' ethical track records.

Sorting out what's good and bad is the province of ethics. It is also what keeps priests, pundits, and parents busy. Unfortunately, what keeps children and philosophers busy is asking the priests, pundits and parents, "Why?

A strong definition of business success often incorporates elements from several frameworks. A balanced approach might combine financial health with a commitment to innovation and social responsibility. This ensures the company remains profitable while considering its long-term impact and ethical obligations.

Even the richest of brands are robbed by poor character.

While some may view ethics as a constraint on profit maximization, a growing body of evidence suggests that ethical governance is actually a m powerful driver of long-term value creation and sustainable success.

When you combine a culture of discipline with an ethic of entrepreneurship, you get the magical alchemy of great performance.

Science fiction anticipated many of today’s existential questions... Science fiction provides an ethical platform for debate, to anticipate what might arise.

Managers who aspire to be ethical must challenge the assumption that they’re always unbiased and acknowledge that vigilance, even more than good intention, is a defining characteristic of an ethical manager.

When you press the pause button on a machine, it stops. But when you press the pause button on human beings they start,” argues my friend and teacher Dov Seidman, CEO of LRN, which advises global businesses on ethics and leadership. “You start to reflect, you start to rethink your assumptions, you start to reimagine what is possible and, most importantly, you start to reconnect with

CSIPP™ (Crisis Solution Internal Philosophy and Practice) is a framework I created that is designed to help organizations effectively handle crises. It emphasizes proactive planning, continuous learning, and adaptability, focusing on maximizing the organization's ability to add value throughout the crisis.

One might say that there is an "ethics barrier " a speed above which ethics can no longer exit. After that point the only remaining goal is to survive the immediate moment.

A successful organization relies on the collaborative efforts of its employees, board members, and stakeholders.

Leaders who prioritize justice create a more equitable and inclusive workplace, where everyone is treated with dignity and respect.

Justice, in the context of business ethics, involves upholding fairness, equity, and impartiality in all business dealings.

Stakeholder trust enhances a company's resilience in the face of challenges. When faced with crises or setbacks, companies with high levels of stakeholder trust are better equipped to navigate these turbulent waters.

Ethics matters in business. It’s good to deliver results but it’s imperative to deliver results the right way - in a way that is pleasing in the sight of God.

As employees, executives and entrepreneurs — let’s stay humble.

World can run without money and currencies but not without business and trade.

When companies genuinely commit to CSR, they signal to their stakeholders that their values align with broader societal concerns.

CSIPP™ stresses the importance of data in informing risk assessments and crisis response strategies. By utilizing data effectively, organizations can make informed decisions that protect their reputation and stakeholder trust.

As a leader – you know you’re feared when your people don’t want to upset you. You know you’re respected when your people don’t want to disappoint you. A good leader knows that respect is a greater source of influence than fear.

You can laugh at Christianity, you can mock it and ridicule it. But it works. It changes lives. I should say Jesus Christ changes lives. Christianity is not a religion; it’s not a system; it’s not an ethical idea; it’s not a psychological phenomenon. It’s a person. If you trust Christ, start watching your attitudes and actions because Jesus Christ is in the business of changing lives.

The code-of-ethics playlist: o Treat your colleagues, family, and friends with respect, dignity, fairness, and courtesy. o Pride yourself in the diversity of your experience and know that you have a lot to offer. o Commit to creating and supporting a world that is free of discrimination, harassment, and retaliation. o Have balance in your life and help others to do the same. o Invest in yourself, achieve ongoing enhancement of your skills, and continually upgrade your abilities. o Be approachable, listen carefully, and look people directly in the eyes when speaking. o Be involved, know what is expected from you, and let others know what is expected from them. o Recognize and acknowledge achievement. o Celebrate, relive, and communicate your successes on an ongoing basis.

By examining the practical application of biblical principles in the boardroom, we aim to demonstrate how faith can inspire ethical leadership, guide responsible decision-making, and contribute to a more just and equitable business environment.

In terms of permaculture design in business, ethics are really important. In this design approach, we design for sustainability and efficiency and growth. And we also design for equity and wellbeing. Everything matters. It's a holistic approach.

The Bible, with its rich tapestry of narratives and teachings, offers profound insights into the nature of leadership and stewardship, providing timeless principles that resonate with leaders in all spheres of life, including the business world.

[W]hat counts as ‘realistic’, what seems possible at any point in the social field, is defined by a series of political determinations. An ideological position can never be really successful until it is naturalized, and it cannot be naturalized while it is still thought of as a value rather than a fact. Accordingly, neoliberalism has sought to eliminate the very category of value in the ethical sense. Over the past thirty years, capitalist realism has successfully installed a ‘business ontology’ in which it is simply obvious that everything in society, including healthcare and education, should be run as a business. … [E]mancipatory politics must always destroy the appearance of a ‘natural order’, must reveal what is presented as necessary and inevitable to be a mere contingency, just as it must make what was previously deemed to be impossible seem attainable.

They were staggered to learn that a real tangible person, living in Minnesota, and married to their own flesh-and-blood relation, could apparently believe that divorce may not always be immoral; that illegitimate children do not bear any special and guaranteed form of curse; that there are ethical authorities outside of the Hebrew Bible; that men have drunk wine yet not died in the gutter; that the capitalistic system of distribution and the Baptist wedding-ceremony were not known in the Garden of Eden; that mushrooms are as edible as corn-beef hash; that the word "dude" is no longer frequently used; that there are Ministers of the Gospel who accept evolution; that some persons of apparent intelligence and business ability do not always vote the Republican ticket straight; that it is not a universal custom to wear scratchy flannels next the skin in winter; that a violin is not inherently more immoral than a chapel organ; that some poets do not have long hair; and that Jews are not always peddlers or pants-makers. "Where does she get all them theories?" marveled Uncle Whittier Smail; while Aunt Bessie inquired, "Do you suppose there's many folks got notions like hers? My! If there are," and her tone settled the fact that there were not, "I just don't know what the world's coming to!

LLMs represent some of the most promising yet ethically fraught technologies ever conceived. Their development plots a razor’s edge between utopian and dystopian potentials depending on our choices moving forward.

The most dangerous unhappy people I’ve met are those who are both extremely ambitious and extremely lazy. What this combination produces is envy, which is a deadly sin that will make your life a living hell. These are people who think big and want to do something big, but they’re not willing to put in the work to earn it. They’ll cheat. They’ll throw you under the bus. They’re constantly looking for shortcuts. And if someone else has what they want, it eats away at their very soul. If someone is winning at a higher level than you are, either lower your expectations to match your work ethic or increase your work ethic to exceed your expectations. If you do neither, you’ll be miserable. What it all boils down to is that alignment is the key to fulfillment

For businesses, it is vital to embed ethical checkpoints in workflows, allowing models to be stopped if unacceptable risks emerge. The apparent ease of building capable LLMs with existing foundations can mask serious robustness gaps. However unrealistic the scenario may seem under pressure, responsible LLM work requires pragmatic commitments to stop if red lines are crossed during risk assessment.

My lessons weren’t specific to business, but they were fundamental values—integrity, humility, responsibility, work ethic, entrepreneurship, a thirst for knowledge, the desire to make a contribution, and concern for others—that profoundly influenced the way I do business and live my life to this day.

The lack of transparency regarding training data sources and the methods used can be problematic. For example, algorithmic filtering of training data can skew representations in subtle ways. Attempts to remove overt toxicity by keyword filtering can disproportionately exclude positive portrayals of marginalized groups. Responsible data curation requires first acknowledging and then addressing these complex tradeoffs through input from impacted communities.

We went down the stairs to the café on the ground floor. I had discovered that was the best way to get rid of friends. Once you had a drink all you had to say was: “Well, I’ve got to get back and get off some cables,” and it was done. It is very important to discover graceful exits like that in the newspaper business, where it is such an important part of the ethics that you should never seem to be working.

In business, having a good reputation is imperative. Because trust is a prerequisite of transacting. Whether it has to do with investing, shopping at a store, or getting into a cooperative deal... We go with what we trust and we go with who we trust. We invest in what we trust, we shop where we trust, we partner with who we trust.

It is extremely difficult to obtain a hearing from men living in democracies, unless it be to speak to them of themselves. They do not attend to the things said to them, because they are always fully engrossed with the things they are doing. For indeed few men are idle in democratic nations; life is passed in the midst of noise and excitement, and men are so engaged in acting that little remains to them for thinking. I would especially remark that they are not only employed, but that they are passionately devoted to their employments. They are always in action, and each of their actions absorbs their faculties: the zeal which they display in business puts out the enthusiasm they might otherwise entertain for idea.

Eventually, I developed my own image of teh "befriending" impulse behind my depression. Imagine that from early in my life, a friendly figure, standing a block away, was trying to get my attention by shouting my name, wanting to teach me some hard but healing truths about myself. But I-- fearful of what I might hear or arrogantly trying to live wihtout help or simply too busy with my ideas and ego and ethics to bother-- ignored teh shouts and walked away. So this figure, still with friendly intent, came closer and shouted more loudly, but AI kept walking. Ever closer it came, close enough to tap me on the shoulder, but I walked on. Frustrated by my unresponsiveness, the figure threw stones at my back, then struck me with a stick, still wanting simply to get my attention. But despite teh pain, I kept walking away. Over teh years, teh befriending intent of this figure never disapppeared but became obscured by the frustration cuased by my refusal to turn around. Since shouts and taps, stones and sticks had failed to do the trick, there was only one thing left: drop the nuclear bomb called depression on me, not with the intent to kill but as a last-ditch effort to get me to turn and ask the simple question, "What do you want?" When I was finally able to make the turn-- and start to absorb and act on the self-knowledge that then became available to me-- I began to get well. The figure calling to me all those years was, I believe, what Thomas Merton calls "true self." This is not the ego self that wants to inflate us (or deflate us, another from of self-distortion), not the intellectual self that wants to hover above the mess of life in clear but ungrounded ideas, not the ethical self that wants to live by some abstract moral code. It is the self-planted in us by the God who made us in God's own image-- the self that wants nothing more, or less, than for us to be who we were created to be. True self is true friend. One ignores or rejects such friendship only at one's peril.

Every piece of data ingested by a model plays a role in determining its behavior. The fairness, transparency, and representativeness of the data reflect directly in the LLMs' outputs. Ignoring ethical considerations in data sourcing can inadvertently perpetuate harmful stereotypes, misinformation, or gaps in knowledge. It can also infringe on the rights of data creators.

The assault on education began more than a century ago by industrialists and capitalists such as Andrew Carnegie. In 1891, Carnegie congratulated the graduates of the Pierce College of Business for being “fully occupied in obtaining a knowledge of shorthand and typewriting” rather than wasting time “upon dead languages.” The industrialist Richard Teller Crane was even more pointed in his 1911 dismissal of what humanists call the “life of the mind.” No one who has “a taste for literature has a right to be happy” because “the only men entitled to happiness… is those who are useful.” The arrival of industrialists on university boards of trustees began as early as the 1870s and the University of Pennsylvania’s Wharton School of Business offered the first academic credential in business administration in 1881. The capitalists, from the start, complained that universities were unprofitable. These early twentieth century capitalists, like heads of investment houses and hedge-fund managers, were, as Donoghue writes “motivated by an ethically based anti-intellectualism that transcended interest in the financial bottom line. Their distrust of the ideal of intellectual inquiry for its own sake, led them to insist that if universities were to be preserved at all, they must operate on a different set of principles from those governing the liberal arts.

Here's the other thing I think about. It makes little sense to try to control what happens to your remains when you are no longer around to reap the joys or benefits of that control. People who make elaborate requests concerning disposition of their bodies are probably people who have trouble with the concept of not existing. [...] I imagine it is a symptom of the fear, the dread, of being gone, of the refusal to accept that you no longer control, or even participate in, anything that happens on earth. I spoke about this with funeral director Kevin McCabe, who believes that decisions concerning the disposition of a body should be mad by the survivors, not the dead. "It's non of their business what happens to them whey the die," he said to me. While I wouldn't go that far, I do understand what he was getting at: that the survivors shouldn't have to do something they're uncomfortable with or ethically opposed to. Mourning and moving on are hard enough. Why add to the burden? If someone wants to arrange a balloon launch of the deceased's ashes into inner space, that's fine. But if it is burdensome or troubling for any reason, then perhaps they shouldn't have to.

Many presume that integrating more advanced automation will directly translate into productivity gains. But research reveals that lower-performing algorithms often elicit greater human effort and diligence. When automation makes obvious mistakes, people stay attentive to compensate. Yet flawless performance prompts blind reliance, causing costly disengagement. Workers overly dependent on accurate automation sleepwalk through responsibilities rather than apply their own judgment.

After the sureties of youth there sets in a period of intense and intolerable complexity. With the soda-jerker this period is so short as to be almost negligible. Men higher in the scale hold out longer in the attempt to preserve the ultimate niceties of relationship, to retain "impractical" ideas of integrity. But by the late twenties the business has grown too intricate, and what has hitherto been imminent and confusing has become gradually remote and dim. Routine comes down like twilight on a harsh landscape, softening it until it is tolerable. The complexity is too subtle, too varied; the values are changing utterly with each lesion of vitality; it has begun to appear that we can learn nothing from the past with which to face the future - so we cease to be impulsive, convincible men, interested in what is ethically true by fine margins, we substitute rules of conduct for rules of integrity, we value safety above romance, we become, quite unconsciously, pragmatic. It is left to the few to be persistently concerned with the nuances of relationships - and even this few only in certain hours especially set aside for the task.

I can't think of anything that anyone has ever accomplished without having some sort of self-discipline. Without knowing how to work for it. Without learning how to earn it. I talk to my friends who are writers. I say, "Well, how do you do it?" Most all of them will say, "I sit down. I force myself every day to sit down and write for at least two hours. Whether something comes out of it or doesn't come out of it, whether I finish my fifty pages or two, I sit down and I do that because I have to make myself do it." That's what a work ethic is. Any person I know who is successful in my business or any other business is so because they work their asses off for it, because nothing is for free. If you want something, if you want to achieve success in any area of life, you must apply your discipline and your work ethic. Because discipline is what helps you consciously do things in order to reach a desired goal. Discipline is a rejection of entitlement and expectation. Discipline is having a strong awareness that your choices have impact and that your actions make a difference.

A lot can be learned from the big companies of today. Companies like Amazon have revolutionized logistics, companies like Tesla have revolutionized sustainable systems, companies like Microsoft and Google have revolutionized data mining and data distribution, companies like Maersk have revolutionized Supply Chains, companies like Gardein and Beyond Meat have revolutionized food. Every company can serve as a case study of some kind with various lessons that can be learned.

It is critical to recognize the limitations of LLMs from a consumer perspective. LLMs only possess statistical knowledge about word patterns, not true comprehension of ideas, facts, or emotions. Their fluency can create an illusion of human-like understanding, but rigorous testing reveals brittleness. Just because a LLM can generate coherent text about medicine or law doesn’t mean it grasps those professional domains. It does not. Responsible evaluation is essential to avoid overestimating capabilities.

Getting out of the house. Every. Single. Day. The best thing you can do for yourself, your sanity, and your baby is to leave the scene of the crime. Leave the place with the dishes in the sink and the overflowing Diaper Genie. Put your baby in a carrier or a stroller and go on a walk around the neighborhood. Put in some headphones and listen to Beyoncé or Adele or a podcast on business ethics. Do whatever you have to do to remind yourself that there is a life beyond your nest and that you are still part of it.

Humility is an essential component of servant leadership. Servant leaders recognize that they are not infallible and that they have much to learn from others. They are open to feedback, willing to admit their mistakes, and quick to give credit to others. This humility creates a culture of psychological safety, where individuals feel comfortable sharing ideas, expressing concerns, and taking risks without fear of judgment or reprisal.

To sum up: it is wrong always, everywhere, and for anyone, to believe anything upon insufficient evidence. If a man, holding a belief which he was taught in childhood or persuaded of afterwards, keeps down and pushes away any doubts which arise about it in his mind, purposely avoids the reading of books and the company of men that call into question or discuss it, and regards as impious those questions which cannot easily be asked without disturbing it — the life of that man is one long sin against mankind. […] Inquiry into the evidence of a doctrine is not to be made once for all, and then taken as finally settled. It is never lawful to stifle a doubt; for either it can be honestly answered by means of the inquiry already made, or else it proves that the inquiry was not complete. “But,” says one, “I am a busy man; I have no time for the long course of study which would be necessary to make me in any degree a competent judge of certain questions, or even able to understand the nature of the arguments.” Then he should have no time to believe.

New England farmers did not think of war as a game, or a feudal ritual, or an instrument of state power, or a bloodsport for bored country gentlemen. They did not regard the pursuit of arms as a noble profession. In 1775, many men of Massachusetts had been to war. They knew its horrors from personal experience. With a few exceptions, they thought of fighting as a dirty business that had to be done from time to time if good men were to survive in a world of evil. The New England colonies were among the first states in the world to recognize the right of conscientous objection to military service, and among the few to respect that right even in moments of mortal peril. But most New Englanders were not pacifists themselves. Once committed to what they regarded as a just and necessary war, these sons of Puritans hardened their hearts and became the most implacable of foes. Their many enemies who lived by a warrior-ethic always underestimated them, as a long parade of Indian braves, French aristocrats, British Regulars, Southern planters, German fascists, Japanese militarists, Marxist ideologues, and Arab adventurers have invariably discovered to their heavy cost.

Why should I choose to divide my ethics into four rather than six? Why should I define virtue as four, or two, or one? Why as desist and resist rather than 'follow nature' or 'discharge your private business without injustice', like Plato, or anything else? 'But,' you will say, 'there everything is summed up in a word. - 'Yes, but that is no good unless you explain it.' And when you come to explain it, as soon as you open up this precept which contains all the others, out they all come in the original confusion that you wanted to avoid. Thus when they are all enclosed in one they are concealed and useless, as if they were in a box, and they only come to light in their natural confusion. Nature has laid them down, without enclosing one inside another.

Low wages fail even from a purely business point of view wherever it is a question of producing goods which require any sort of skilled labour, or the use of expensive machinery which is easily damaged, or in general wherever any great amount of sharp attention or of initiative is required. Here low wages do not pay, and their effect is the opposite of what was intended. For not only is a developed sense of responsibility absolutely indispensable, but in general also an attitude which, at least during working hours, is freed from continual calculations of how the customary wage may be earned with a maximum of comfort and a minimum of exertion. Labour must, on the contrary, be performed as if it were an absolute end in itself, a calling. But such an attitude is by no means a product of nature. It cannot be evoked by low wages or high ones alone, but can only be the product of a long and arduous process of education.

The commercialization of molecular biology is the most stunning ethical event in the history of science, and it has happened with astonishing speed. For four hundred years since Galileo, science has always proceeded as a free and open inquiry into the workings of nature. Scientists have always ignored national boundaries, holding themselves above the transitory concerns of politics and even wars. Scientists have always rebelled against secrecy in research, and have even frowned on the idea of patenting their discoveries, seeing themselves as working to the benefit of all mankind. And for many generations, the discoveries of scientists did indeed have a peculiarly selfless quality... Suddenly it seemed as if everyone wanted to become rich. New companies were announced almost weekly, and scientists flocked to exploit genetic research... It is necessary to emphasize how significant this shift in attitude actually was. In the past, pure scientists took a snobbish view of business. They saw the pursuit of money as intellectually uninteresting, suited only to shopkeepers. And to do research for industry, even at the prestigious Bell or IBM labs, was only for those who couldn't get a university appointment. Thus the attitude of pure scientists was fundamentally critical toward the work of applied scientists, and to industry in general. Their long-standing antagonism kept university scientists free of contaminating industry ties, and whenever debate arose about technological matters, disinterested scientists were available to discuss the issues at the highest levels. But that is no longer true. There are very few molecular biologists and very few research institutions without commercial affiliations. The old days are gone. Genetic research continues, at a more furious pace than ever. But it is done in secret, and in haste, and for profit.

Defining philosophy as “an activity, attempting by means of discussion and reasoning, to make life happy,” he believed that happiness is gained through the achievement of moral self-sufficiency (autarkeia) and freedom from disturbance (ataraxia). The main obstacles to the goal of tranquillity of mind are our unnecessary fears and desires, and the only way to eliminate these is to study natural science. The most serious disturbances of all are fear of death, including fear of punishment after death, and fear of the gods. Scientific inquiry removes fear of death by showing that the mind and spirit are material and mortal, so that they cannot live on after we die: as Epicurus neatly and logically puts it: “Death…is nothing to us: when we exist, death is not present; and when death is present, we do not exist. Consequently it does not concern either the living or the dead, since for the living it is non-existent and the dead no longer exist” (Letter to Menoeceus 125). As for fear of the gods, that disappears when scientific investigation proves that the world was formed by a fortuitous concourse of atoms, that the gods live outside the world and have no inclination or power to intervene in its affairs, and that irregular phenomena such as lightning, thunder, volcanic eruptions, and earthquakes have natural causes and are not manifestations of divine anger. Every Epicurean would have agreed with Katisha in the Mikado when she sings: But to him who’s scientific There’s nothing that’s terrific In the falling of a flight of thunderbolts! So the study of natural science is the necessary means whereby the ethical end is attained. And that is its only justification: Epicurus is not interested in scientific knowledge for its own sake, as is clear from his statement that “if we were not disturbed by our suspicions concerning celestial phenomena, and by our fear that death concerns us, and also by our failure to understand the limits of pains and desires, we should have no need of natural science” (Principal Doctrines 11). Lucretius’ attitude is precisely the same as his master’s: all the scientific information in his poem is presented with the aim of removing the disturbances, especially fear of death and fear of the gods, that prevent the attainment of tranquillity of mind. It is very important for the reader of On the Nature of Things to bear this in mind all the time, particularly since the content of the work is predominantly scientific and no systematic exposition of Epicurean ethics is provided.25 Epicurus despised philosophers who do not make it their business to improve people’s moral condition: “Vain is the word of a philosopher by whom no human suffering is cured. For just as medicine is of no use if it fails to banish the diseases of the body, so philosophy is of no use if it fails to banish the suffering of the mind” (Usener fr. 221). It is evident that he would have condemned the majority of modern philosophers and scientists.

I use “anticapitalist” because conservative defenders of capitalism regularly say their liberal and socialist opponents are against capitalism. They say efforts to provide a safety net for all people are “anticapitalist.” They say attempts to prevent monopolies are “anticapitalist.” They say efforts that strengthen weak unions and weaken exploitative owners are “anticapitalist.” They say plans to normalize worker ownership and regulations protecting consumers, workers, and environments from big business are “anticapitalist.” They say laws taxing the richest more than the middle class, redistributing pilfered wealth, and guaranteeing basic incomes are “anticapitalist.” They say wars to end poverty are “anticapitalist.” They say campaigns to remove the profit motive from essential life sectors like education, healthcare, utilities, mass media, and incarceration are “anticapitalist.” In doing so, these conservative defenders are defining capitalism. They define capitalism as the freedom to exploit people into economic ruin; the freedom to assassinate unions; the freedom to prey on unprotected consumers, workers, and environments; the freedom to value quarterly profits over climate change; the freedom to undermine small businesses and cushion corporations; the freedom from competition; the freedom not to pay taxes; the freedom to heave the tax burden onto the middle and lower classes; the freedom to commodify everything and everyone; the freedom to keep poor people poor and middle-income people struggling to stay middle income, and make rich people richer. The history of capitalism—of world warring, classing, slave trading, enslaving, colonizing, depressing wages, and dispossessing land and labor and resources and rights—bears out the conservative definition of capitalism.

Socrates tried to soothe us, true enough. He said there were only two possibilities. Either the soul is immortal or, after death, things would be again as blank as they were before we were born. This is not absolutely comforting either. Anyway it was natural that theology and philosophy should take the deepest interest in this. They owe it to us not to be boring themselves. On this obligation they don’t always make good. However, Kierkegaard was not a bore. I planned to examine his contribution in my master essay. In his view the primacy of the ethical over the esthetic mode was necessary to restore the balance. But enough of that. In myself I could observe the following sources of tedium: 1) The lack of a personal connection with the external world. Earlier I noted that when I was riding through France in a train last spring I looked out of the window and thought that the veil of Maya was wearing thin. And why was this? I wasn’t seeing what was there but only what everyone sees under a common directive. By this is implied that our worldview has used up nature. The rule of this view is that I, a subject, see the phenomena, the world of objects. They, however, are not necessarily in themselves objects as modern rationality defines objects. For in spirit, says Steiner, a man can step out of himself and let things speak to him about themselves, to speak about what has meaning not for him alone but also for them. Thus the sun the moon the stars will speak to nonastronomers in spite of their ignorance of science. In fact it’s high time that this happened. Ignorance of science should not keep one imprisoned in the lowest and weariest sector of being, prohibited from entering into independent relations with the creation as a whole. The educated speak of the disenchanted (a boring) world. But it is not the world, it is my own head that is disenchanted. The world cannot be disenchanted. 2) For me the self-conscious ego is the seat of boredom. This increasing, swelling, domineering, painful self-consciousness is the only rival of the political and social powers that run my life (business, technological-bureaucratic powers, the state). You have a great organized movement of life, and you have the single self, independently conscious, proud of its detachment and its absolute immunity, its stability and its power to remain unaffected by anything whatsoever — by the sufferings of others or by society or by politics or by external chaos. In a way it doesn’t give a damn. It is asked to give a damn, and we often urge it to give a damn but the curse of noncaring lies upon this painfully free consciousness. It is free from attachment to beliefs and to other souls. Cosmologies, ethical systems? It can run through them by the dozens. For to be fully conscious of oneself as an individual is also to be separated from all else. This is Hamlet’s kingdom of infinite space in a nutshell, of “words, words, words,” of “Denmark’s a prison.

Incidentally, the same logic that would force one to accept the idea of the production of security by private business as economically the best solution to the problem of consumer satisfaction also forces one, so far as moral-ideological positions are concerned, to abandon the political theory of classical liberalism and take the small but nevertheless decisive step (from there) to the theory of libertarianism, or private property anarchism. Classical liberalism, with Ludwig von Mises as its foremost representative in the twentieth century, advocates a social system based on the nonaggression principle. And this is also what libertarianism advocates. But classical liberalism then wants to have this principle enforced by a monopolistic agency (the government, the state)—an organization, that is, which is not exclusively dependent on voluntary, contractual support by the consumers of its respective services, but instead has the right to unilaterally determine its own income, i.e., the taxes to be imposed on consumers in order to do its job in the area of security production. Now, however plausible this might sound, it should be clear that it is inconsistent. Either the principle of nonaggression is valid, in which case the state as a privileged monopolist is immoral, or business built on and around aggression—the use of force and of noncontractual means of acquiring resources—is valid, in which case one must toss out the first theory. It is impossible to sustain both contentions and not to be inconsistent unless, of course, one could provide a principle that is more fundamental than both the nonaggression principle and the states’ right to aggressive violence and from which both, with the respective limitations regarding the domains in which they are valid, can be logically derived. However, liberalism never provided any such principle, nor will it ever be able to do so, since, to argue in favor of anything presupposes one’s right to be free of aggression. Given the fact then that the principle of nonaggression cannot be argumentatively contested as morally valid without implicitly acknowledging its validity, by force of logic one is committed to abandoning liberalism and accepting instead its more radical child: libertarianism, the philosophy of pure capitalism, which demands that the production of security be undertaken by private business too.