Low Moral Character Quotes

More often than not, people who are obsessed with their desires and feelings are generally unhappier in life vs. people that refocus their attention on service to others or a righteous cause. Have you ever heard someone say their life sucked because they fed the homeless? Made their children laugh? Or, bought a toy for a needy child at Christmas time?

I feel that for white America to understand the significance of the problem of the Negro will take a bigger and tougher America than any we have yet known. I feel that America's past is too shallow, her national character too superficially optimistic, her very morality too suffused with color hate for her to accomplish so vast and complex a task. Culturally the Negro represents a paradox: Though he is an organic part of the nation, he is excluded by the ride and direction of American culture. Frankly, it is felt to be right to exclude him, and it if felt to be wrong to admit him freely. Therefore if, within the confines of its present culture, the nation ever seeks to purge itself of its color hate, it will find itself at war with itself, convulsed by a spasm of emotional and moral confusion. If the nation ever finds itself examining its real relation to the Negro, it will find itself doing infinitely more than that; for the anti-Negro attitude of whites represents but a tiny part - though a symbolically significant one - of the moral attitude of the nation. Our too-young and too-new America, lusty because it is lonely, aggressive because it is afraid, insists upon seeing the world in terms of good and bad, the holy and the evil, the high and the low, the white and the black; our America is frightened of fact, of history, of processes, of necessity. It hugs the easy way of damning those whom it cannot understand, of excluding those who look different, and it salves its conscience with a self-draped cloak of righteousness. Am I damning my native land? No; for I, too, share these faults of character! And I really do not think that America, adolescent and cocksure, a stranger to suffering and travail, an enemy of passion and sacrifice, is ready to probe into its most fundamental beliefs.

There’s more than one way to sneak into a place, you know,’ Otto said, pulling his Blackbox out of his pocket and passing it to Laura. Laura glanced at the display, her eyes widening in shock. ‘That’s impossible,’ she whispered, not taking her eyes off the screen. ‘Apparently not,’ Otto said with a sly grin. ‘Want a copy?’ ‘That would be cheating,’ Laura replied, handing the Blackbox back to Otto. ‘Of course I want a copy.’ ‘A copy of what?’ Shelby said impatiently, trying and failing to grab the PDA from Otto. ‘Next week’s exam,’ Otto said quietly. ‘But I’m sure you’ll just be able to sneak in and steal one, what with you being so stealthy . . .’ Shelby looked half annoyed and half impressed. ‘How much?’ she said with a smile. ‘Well, there are a couple of things in the Science and Technology centre that I might like to borrow for a while,’ Otto replied. ‘I am surrounded by people of low moral character,’ Wing sighed.

Even Clark French’s novels exerted a tenacious and combative goodwill: his main characters, lost souls and serial sinners, always found redemption; the act of redeeming usually followed a moral low point; the novels predictably ended in a crescendo of benevolence.

What benefit have the Hindus derived from their contact with Christian nations? The idea generally prevalent in this country about the morality and truthfulness of the Hindus evidently has been very low. Such seeds of enmity and hatred have been sown by the missionaries that it would be an almost Herculean task to establish better relations between India and America... If we examine Greek, Chinese, Persian, or Arabian writings on the Hindus, before foreigners invaded India, we find an impartial description of their national character. Megasthenes, the famous Greek ambassador, praises them for their love of truth and justice, for the absence of slavery, and for the chastity of their women. Arrian, in the second century, Hiouen-thsang, the famous Buddhist pilgrim in the seventh century, Marco Polo in the thirteenth century, have written in highest terms of praise of Hindu morality. The literature and philosophy of Ancient India have excited the admiration of all scholars, except Christian missionaries.

The decades that she devoted to conserving her husband’s legacy made Eliza only more militantly loyal to his memory, and there was one injury she could never forget: the exposure of the Maria Reynolds affair, for which she squarely blamed James Monroe. In the 1820s, after Monroe had completed two terms as president, he called upon Eliza in Washington, D.C., hoping to thaw the frost between them. Eliza was then about seventy and staying at her daughter’s home. She was sitting in the backyard with her fifteen-year-old nephew when a maid emerged and presented the ex-president’s card. Far from being flattered by this distinguished visitor, Eliza was taken aback. “She read the name and stood holding the card, much perturbed,” said her nephew. “Her voice sank and she spoke very low, as she always did when she was angry. ‘What has that man come to see me for?’” The nephew said that Monroe must have stopped by to pay his respects. She wavered. “I will see him,” she finally agreed. So the small woman with the upright carriage and the sturdy, determined step marched stiffly into the house. When she entered the parlor, Monroe rose to greet her. Eliza then did something out of character and socially unthinkable: she stood facing the ex-president but did not invite him to sit down. With a bow, Monroe began what sounded like a well-rehearsed speech, stating “that it was many years since they had met, that the lapse of time brought its softening influences, that they both were nearing the grave, when past differences could be forgiven and forgotten.” Eliza saw that Monroe was trying to draw a moral equation between them and apportion blame equally for the long rupture in their relationship. Even at this late date, thirty years after the fact, she was not in a forgiving mood. “Mr. Monroe,” she told him, “if you have come to tell me that you repent, that you are sorry, very sorry, for the misrepresentations and the slanders and the stories you circulated against my dear husband, if you have come to say this, I understand it. But otherwise, no lapse of time, no nearness to the grave, makes any difference.” Monroe took in this rebuke without comment. Stunned by the fiery words delivered by the elderly little woman in widow’s weeds, the ex-president picked up his hat, bid Eliza good day, and left the house, never to return.

The process of election affords a moral certainty, that the office of President will never fall to the lot of any man who is not in an eminent degree endowed with the requisite qualifications. Talents for low intrigue, and the little arts of popularity, may alone suffice to elevate a man to the first honors in a single State; but it will require other talents, and a different kind of merit, to establish him in the esteem and confidence of the whole Union, or of so considerable a portion of it as would be necessary to make him a successful candidate for the distinguished office of President of the United States. It will not be too strong to say, that there will be a constant probability of seeing the station filled by characters pre-eminent for ability and virtue. And this will be thought no inconsiderable recommendation of the Constitution, by those who are able to estimate the share which the executive in every government must necessarily have in its good or ill administration. Though we cannot acquiesce in the political heresy of the poet who says: "For forms of government let fools contest—That which is best administered is best,"—yet we may safely pronounce, that the true test of a good government is its aptitude and tendency to produce a good administration.

Ralph Waldo Emerson would later observe that “Souls are not saved in bundles.”16 Johnson fervently believed in each individual’s mysterious complexity and inherent dignity. He was, through it all, a moralist, in the best sense of that term. He believed that most problems are moral problems. “The happiness of society depends on virtue,” he would write. For him, like other humanists of that age, the essential human act is the act of making strenuous moral decisions. He, like other humanists, believed that literature could be a serious force for moral improvement. Literature gives not only new information but new experiences. It can broaden the range of awareness and be an occasion for evaluation. Literature can also instruct through pleasure. Today many writers see literature and art only in aesthetic terms, but Johnson saw them as moral enterprises. He hoped to be counted among those writers who give “ardor to virtue and confidence to truth.” He added, “It is always a writer’s duty to make the world better.” As Fussell puts it, “Johnson, then, conceives of writing as something very like a Christian sacrament, defined in the Anglican catechism as ‘an outward and visible sign of an inward and spiritual grace given to us.’ ” Johnson lived in a world of hack writers, but Johnson did not allow himself to write badly—even though he wrote quickly and for money. Instead, he pursued the ideal of absolute literary honesty. “The first step to greatness is to be honest” was one of Johnson’s maxims. He had a low but sympathetic view of human nature. It was said in Greek times that Demosthenes was not a great orator despite his stammer; he was a great orator because he stammered. The deficiency became an incentive to perfect the associated skill. The hero becomes strongest at his weakest point. Johnson was a great moralist because of his deficiencies. He came to understand that he would never defeat them. He came to understand that his story would not be the sort of virtue-conquers-vice story people like to tell. It would be, at best, a virtue-learns-to-live-with-vice story. He wrote that he did not seek cures for his failings, but palliatives. This awareness of permanent struggle made him sympathetic to others’ failings. He was a moralist, but a tenderhearted one.

If they don’t come through—” “You’ll know about it when you hear me denouncing you to the Court of the People.” Orso smiled. “That’s my girl. Make it a spicy denunciation, though, won’t you? None of these droning lists of names we get these days. I want it overflowing with scandal, shocks and low moral character.” “Oh, it’ll be a real firecracker,” said Hildi. “I’ll make ’em shit in the galleries.” “Maybe stop short of that. The place smells bad enough as it is.

But why did Rome fall? We have far too many answers. There is the intellectual answer: Montesquieu said that the Romans conquered the world with their republican principles, they changed their principles to fit an empire, and the new principles destroyed it. There is the moral answer: license, luxury, and sloth, a decline in character and in discipline. The Christian answer of Saint Augustine: Sinful Rome fell to prepare for the triumph of the City of God. The rationalist answer of eighteenth-century freethinkers: Christianity, teaching nonresistance, other-worldliness, disarmed the Romans in the face of the barbarians. The political answer: Caesarism, loss of public spirit, the failure of the civil power to control the army. The social answer or answers: the war of classes and the institution of slavery, which suppresses incentives toward change and progress. The economic answer: trade stagnation, low productivity, scarcity of gold and silver. The physical answer: soil depletion, deforestation, climatic change, drought. The pathological answer: plague and malaria, or even lead poisoning from cooking pots and water pipes. The genetic and racial answers: the dwindling of the old Roman stock through war and birth control and its mingling with Oriental and barbarian breeds. And the biological-cyclical-mystical answer: An empire is an organism, and like a living creature, it must pass through stages of growth, maturity, and decline, to death.

It’s one thing to get up on the wrong side of the bed and quite another to live your life that way.

…This lack of morality is not limited to rank. In Alaba, for example, even the simplest social structures are ignored. Alabans claim that concepts of ‘man’ and ‘woman’ do not apply, and insist they have either five or six genders, depending on how they are counted, between which these heathens will move depending on their whims. As a tonal language, the same sound with different inflections carries different meanings, so a Naridan must be very careful to avoid misrepresenting himself: for example, ‘mè’ is ‘high masculine’, used by those in whom the fire of manhood burns strongly, while ‘mê’ is ‘low masculine’, for in Alaban society it is no great shame for a man to admit to womanly character. The largely uninflected ‘me’ is the gender-neutral formal, but ‘mé’ is ‘low feminine’, favoured by women who lack the qualities appropriate for their gender, and ‘mē’ is ‘high feminine’, the only appropriate usage for any Naridan lady of decency. Even stranger is ‘më’, used only by those who insist they have no gender, even in the most informal settings. Such immorality is hardly unsurprising in a land that has provided succour to exiled pretenders since the Splintering. Needless to say, Naridans should resist these pernicious local customs and only use the ‘high’ forms for themselves when visiting this land, lest they cause themselves considerable embarrassment.

And, oh that as Christians we might be humble! Lord take away that stiff-necked, that proud look; take away from us the spirit of “ stand by, for I am holier than Thou;” make us condescend to men of low estate; ay, and even to men of low morals, low character. May we seek them out, seek their good. Oh! give to the Church of Christ an intense love for the souls of men. May it make our hearts break to think that they will perish in their sin. May we grieve every day because of the sin of this City. Set a mark upon our forehead and let us be known to Thyself as men that sigh and cry for all the abominations that are done in the midst of the City. O God save us from a hard heart, an unkind spirit, that is insensible to the woes of others. Lord preserve Thy people also from worldliness, from rioting, from drunkenness, from chambering and wantonness, from strife and envy, from everything that would dishonour the name of Christ that we bear. Lord make us holy. Our prayer comes back to this. Make us holy; cleanse the inside and let the outside be clean too. Make us holy, O God: do this for Christ's sake. Not that we hope to be saved by our own holiness, but that holiness is salvation. Then we are saved from sin. Lord help Thy poor children to be holy. Oh! keep us so if we are so; keep us even from stumbling, and present us faultless before Thy presence at last.

What the present day greeders don't understand... is that your character, lack of integrity, low morals, no ethics and devious actions are being RECORED indelibly for the global public to view for next few hundred years...on the internet TATOO!. Your childrens', childrens', childrens' childrens' childrens' childrens' childrens - will read on the web of your low-intelligence, devious thievery, corruption, and inept leadership.. And they will cry with shame... because their ancestors seemed to behave no better than greedy Graboons. We need to Rethink leadership