Moral Bankruptcy Quotes

His lack of education is more than compensated for by his keenly developed moral bankruptcy.

People are continually pointing out to me the wretchedness of white people in order to console me for the wretchedness of blacks. But an itemized account of the American failure does not console me and it should not console anyone else. That hundreds of thousands of white people are living, in effect, no better than the "niggers" is not a fact to be regarded with complacency. The social and moral bankruptcy suggested by this fact is of the bitterest, most terrifying kind.

When a political opponent resorts to the racist card, it's a sure sign of moral bankruptcy: there's no decent argument left in the armoury.

Congratulations on your moral bankruptcy, Ms Fenworth.

Before I went to college I read two books. I read a book “Moral Mazes” by Robert Jackall which is a study of how corporations work, and it’s actually a fascinating book, this sociologist, he just picks a corporation at random and just goes and studies the middle managers, not the people who do any of the grunt work and not the big decision makers, just the people whose job is to make sure that things day to day get done, and he shows how even though they’re all perfectly reasonable people, perfectly nice people you’d be happy to meet any of them, all the things that they were accomplishing were just incredibly evil. So you have these people in this average corporation, they were making decisions to blow out their worker’s eardrums in the factory, to poison the lakes and the lagoons nearby, to make these products that are filled with toxic chemicals that poisoned their customers, not because any of them were bad people and wanted to kill their workers and their neighbourhood and their customers, but just because that was the logic of the situation they were in. Another book I read was a book “Understanding Power” by Noam Chomsky which kind of took the same sort of analysis but applied it to wider society which you know we’re in a situation where it may be filled with perfectly good people but they’re in these structures that cause them to continually do evil, to invade countries, to bomb people, to take money from poor people and give it to rich people, to do all these things that are wrong. These books really opened my eyes about just how bad the society we were living in really is.

Anyway, there were thousands of Kantoreks, all of them convinced that they were acting for the best, in a way that was the most comfortable for themselves. But as far as we are concerned, that is the very root of their moral bankruptcy.

In “The Cost of Discipleship” Dietrich Bonhoeffer makes it clear that grace is free, but it is not cheap. The grace of God is unearned and unearnable, but if we ever expect to grow in grace, we must pay the price of a consciously chosen course of action which involves both individual and group life. Spiritual growth is the purpose of the Disciplines. It might be helpful to visualize what we have been discussing. Picture a long, narrow ridge with a sheer drop-off on either side. The chasm to the right is the way of moral bankruptcy through human strivings for righteousness. Historically this has been called the heresy of moralism. The chasm to the left is moral bankruptcy through the absence of human strivings. This has been called the heresy of antinomianism. On the ridge there is a path, the Disciplines of the spiritual life. This path leads to the inner transformation and healing for which we seek. We must never veer off to the right or to the left, but stay on the path. The path is fraught with severe difficulties, but also with incredible joys. As we travel on this path the blessing of God will come upon us and reconstruct us into the image of Jesus Christ. We must always remember that the path does not produce the change; it only places us where the change can occur.

When we find this contradiction in ordinary life, that is, when we meet a man who judges the world around him by one standard, and himself and his own actions by another and quite different standard, we take it as sign of a primitive and uncultured point of view. Yet when this same contradiction is the chief characteristic of the whole thought of our age, we call it enlightenment or emancipation. We do not see that it lies at the root of as much blindness, unhappiness, disappointment and moral bankruptcy, as it would in an individual case.

Poverty of character is not a personality flaw,its is the bankruptcy of morals

the domination system, understood as something much larger than the Roman governor and the temple aristocracy, is responsible for the death of Jesus. In words attributed to Paul, God through Jesus “disarmed the principalities and powers and made a public example of them, triumphing over them in the cross.”17 The domination system killed Jesus and thereby disclosed its moral bankruptcy and ultimate defeat.

Of a real, true contract, on whatsoever subject, there is no vestige in Rousseau's book. To give an exact idea of his theory, I cannot do better than compare it with a commercial agreement, in which the names of the parties, the nature and value of the goods, products and services involved, the conditions of quality, delivery, price, reimbursement, everything in fact which constitutes the material of contracts, is omitted, and nothing is mentioned but penalties and jurisdictions. "Indeed, Citizen of Geneva, you talk well. But before holding forth about the sovereign and the prince, about the policeman and the judge, tell me first what is my share of the bargain? What? You expect me to sign an agreement in virtue of which I may be prosecuted for a thousand transgressions, by municipal, rural, river and forest police, handed over to tribunals, judged, condemned for damage, cheating, swindling, theft, bankruptcy, robbery, disobedience to the laws of the State, offence to public morals, vagabondage,--and in this agreement I find not a word of either my rights or my obligations, I find only penalties! "But every penalty no doubt presupposes a duty, and every duty corresponds to a right. Where then in your agreement are my rights and duties? What have I promised to my fellow citizens? What have they promised to me? Show it to me, for without that, your penalties are but excesses of power, your law-controlled State a flagrant usurpation, your police, your judgment and your executions so many abuses. You who have so well denied property, who have impeached so eloquently the inequality of conditions among men, what dignity, what heritage, have you for me in your republic, that you should claim the right to judge me, to imprison me, to take my life and honor? Perfidious declaimer, have you inveighed so loudly against exploiters and tyrants, only to deliver me to them without defence?

Baldwin came to see that this man, who frightened him so much that “I could never again be frightened of anything else,” was a victim of a morally bankrupt religion, a morally bankrupt society, that he was a black parody of that bankruptcy

When the thirst for wealth becomes general, it will be sought for as well dishonestly as honestly; by frauds and overreachings, by the knaveries of trade, the heartlessness of greedy speculation, by gambling in stocks and commodities that soon demoralizes a whole community. Men will speculate upon the needs of their neighbors and the distresses of their country. Bubbles that, bursting, impoverish multitudes, will be blown up by cunning knavery, with stupid credulity as its assistants and instrument. Huge bankruptcies, that startle a country like the earth-quakes, and are more fatal, fraudulent assignments, engulfment of the savings of the poor, expansions and collapses of the currency, the crash of banks, the depreciation of Government securities, prey on the savings of self-denial, and trouble with their depredations the first nourishment of infancy and the last sands of life, and fill with inmates the churchyards and lunatic asylums.

An old, mad, blind, despised, and dying king, - Princes, the dregs of their dull race, who flow Through public scorn, - mud from a muddy spring, - Rulers who neither see, nor feel, nor know, But leech-like to their fainting country cling, Till they drop, blind in blood, without a blow, - A people starved and stabbed in the untilled field, - An army, which liberticide and prey Makes as a two-edged sword to all who would wield, - Golden and sanguine laws which tempt and slay; Religion Christless, Godless - A book sealed; A Senate, - Time's worst statue unrepealed, - Are graves, from which a glorious Phantom may Burst, to illumine our tempestuous day. - Sonnet: England in 1819

We can view a world order rushing toward collapse with no more concern than the outcome of a horse race; we can see injustice, crime, and misery in their most terrible forms all about us and, if we are not directly affected, register the emotions of a scientist studying white rats in a laboratory... In my opinion, this is a confession of complete moral and spiritual bankruptcy.

We must rapidly begin the shift from a “thing”-oriented society to a “person”-oriented society. When machines and computers, profit motives and property rights are considered more important than people, the giant triplets of racism, materialism and militarism are incapable of being conquered. A civilization can flounder as readily in the face of moral and spiritual bankruptcy as it can through financial bankruptcy.

That is why those who seek stillness must come to . . . Develop a strong moral compass. Steer clear of envy and jealousy and harmful desires. Come to terms with the painful wounds of their childhood. Practice gratitude and appreciation for the world around them. Cultivate relationships and love in their lives. Place belief and control in the hands of something larger than themselves. Understand that there will never be “enough” and that the unchecked pursuit of more ends only in bankruptcy.

For those who do not wish to blame this sordid history on science, and prefer to speak of pseudoscience, it will be good to consider that eugenics was a serious academic discipline at many universities. By 1930, institutes devoted to it existed in England, Sweden, Switzerland, Russia, America, Germany, and Norway. Its theories were supported by prominent figures, including American presidents. Its founding father, the British anthropologist and polymath Sir Francis Galton, became a fellow of the Royal Society and was knighted well after having espoused ideas about improving the human race. Notably, Galton felt that the average citizen was “too base for the everyday work of modern civilization.”11 It took Adolf Hitler and his henchmen to expose the moral bankruptcy of these ideas. The inevitable result was a precipitous drop of faith in science, especially biology. In the 1970s, biologists were still commonly equated with fascists, such as during the heated protest against “sociobiology.” As a biologist myself, I am glad those acrimonious days are over, but at the same time I wonder how anyone could forget this past and hail science as our moral savior. How

Morally and practically, the Freedmen’s Bank was part of the Freedmen’s Bureau, although it had no legal connection with it. With the prestige of the government back of it, and a directing board of unusual respectability and national reputation, this banking institution had made a remarkable start in the development of that thrift among black folk which slavery had kept them from knowing. Then in one sad day came the crash,—all the hard-earned dollars of the freedmen disappeared; but that was the least of the loss,—all the faith in saving went too, and much of the faith in men; and that was a loss that a Nation which to-day sneers at Negro shiftlessness has never yet made good. Not even ten additional years of slavery could have done so much to throttle the thrift of the freedmen as the mismanagement and bankruptcy of the series of savings banks chartered by the Nation for their especial aid.

Johnston wrote how by 1990, “Trump’s inability to pay his debts had put him at risk of losing his casinos.”64 The rules of the New Jersey Casino Control Commission required casino owners to have enough liquidity to pay their bills or see their ownership license revoked. Trump would either get a government rescue package or declare bankruptcy. Casino regulators, Johnston wrote, documented that Trump was down to his last $1.6 million.65 He had obligations to make payments on more than $1 billion worth of bonds every ninety days on his three casinos in Atlantic City. Johnston wrote: Trump’s obvious difficulty complying with the financial stability requirements of the Casino Control Act raised a glaring question: Had regulators been monitoring Trump’s finances since he got his casino license in 1982? The answer was no. The regulators had been too busy with work they deemed more important. There was, for example, the predawn arrest of a cocktail waitress named Diane Pussehl, who was pulled from bed and charged with a felony for picking up a $500 chip on the floor of Harrah’s casino. A judge tossed the case out, so the casino regulators filed a misdemeanor charge. It also was tossed. Then they went after Pussehl’s license, arguing she was morally unfit to work in a casino. Pussehl kept her license.66

the possibility of contemplative renewal in the evangelical movement, especially in America, could make this a particularly exciting time to be an evangelical. I can only hope that the American evangelical movement's cultural compromises to corporate leadership styles and power politics have been exposed for their crass moral bankruptcy and antipathy toward the Kingdom values of love and mercy. We are ripe for a change of course, and even if the majority stick to their culture wars and power hungry political crusades, a sizable minority can embody a hopeful, loving, and Spirit-directed path forward that will serve those in search of God and even evangelicals who inevitably burn out from the anxious defensiveness of their movement. In fact, if evangelicals have any hope as advocates for those suffering from poverty, injustice, racism, or xenophobia, we will especially need the inner transformation of contemplative prayer so that our activism is compassionate and merciful.

We can have the moral courage, this time, to remind ourselves that major international violence us, in terms of the values our civilisation, a from of bankruptcy for us all, even for those who are confident that they are right; that all of us, victors and vanquished alike, must emerge from it poorer than we began it and farther from the goals we had in mind, and that, since victory or defeat can signify only relative degrees of misfortune, even the most glorious military victory would give us no right to face the future in any spirit other than one of sorrow and humbleness for what has happened and of realisation that the road ahead, toward a better world, is long and hard, longer and harder, in fact, than it would have been had it been possible to avoid a military cataclysm altogether.

Logic is not a sure enough defense against moral bankruptcy.

The present-day promotion of the bicycle as a pragmatic technological means to an end vision of cultural and economic development all but demonstrates the moral bankruptcy and ultimate failures of an economic system that once promised, ironically enough, the means by which one could obtain a luxury commodity such as a bicycle. Work, in other words, is now promoted as its own luxury reward in the twenty-first century: the bicycle is simply there to facilitate the process.

So, we shouldn't keep going on about corruption and embezzlement of all kinds (in any case, the recrimination is part of the crime). We should lucidly take the view that, from a rational point of view and a reasonable human perspective, there are no longer sufficient needs or useful ends to cope with such a mass of money and resources. Were it not for efficient, organized embezzlement, there is a danger we would be confronted with an excess of means and a shortage of ends — a grave and demoralizing situation which we must stave off with bankruptcies, waste, misuse of public funds, etc. The only offender in all this, if we accept that the main function of money is to circulate and be spent, is the small saver. For whereas the big financial crooks merely contravene the moral law or legality, he contravenes the immoral law, the profound law of our society . . . Saving, the retentio n of monies, th e unlawful imprisonment of private funds which could be put to public use, that is to say which could become liquid capital — that is where real corruption lies today. And it is only right that the law should come down on the small saver at the same time as it grants an amnesty to th large-scale fraudsters and gives the green light to their operations.

The work we must do next is less cerebral and more spiritual. It’s work located in the heart and in the soul, and not in the mind. Because it is our soul that is the key to our happiness (or our unhappiness), contentment (or discontent), moderation (or gluttony), and stillness (or perturbation). That is why those who seek stillness must come to . . . Develop a strong moral compass. Steer clear of envy and jealousy and harmful desires. Come to terms with the painful wounds of their childhood. Practice gratitude and appreciation for the world around them. Cultivate relationships and love in their lives. Place belief and control in the hands of something larger than themselves. Understand that there will never be “enough” and that the unchecked pursuit of more ends only in bankruptcy. Our soul is where we secure our happiness and unhappiness, contentment or emptiness—and ultimately, determine the extent of our greatness. We must maintain a good one.

contrast, despite the moral and financial bankruptcy of Wall Street, the Obama administration had shrunk from a decisive confrontation with money power. The consequences, Krugman believed, were serious: ‘My sense is that in the face of this catastrophe, people needed some sign, a kind of symbolic sense of who was to blame.’71 By failing to define an enemy, Obama helped create a political monster, the Tea Party, ‘that’s now come and bitten him. If you’re not going to point fingers at the people who actually caused the problem, then those fingers may end up pointed at you.

You have reached the blind alley of the treason you committed when you agreed that you had no right to exist. Once, you believed it was ‘only a compromise’: you conceded it was evil to live for yourself, but moral to live for the sake of your children. Then you conceded that it was selfish to live for your children, but moral to live for your community. Then you conceded that it was selfish to live for your community, but moral to live for your country. Now, you are letting this greatest of countries be devoured by any scum from any corner of the earth, while you concede that it is selfish to live for your country and that your moral duty is to live for the globe. A man who has no right to life, has no right to values and will not keep them. “At the end of your road of successive betrayals, stripped of weapons, of certainty, of honor, you commit your final act of treason and sign your petition of intellectual bankruptcy: while the muscle-mystics of the People’s States proclaim that they’re the champions of reason and science, you agree and hasten to proclaim that faith is your cardinal principle, that reason is on the side of your destroyers, but yours is the side of faith. To the struggling remnants of rational honesty in the twisted, bewildered minds of your children, you declare that you can offer no rational argument to support the ideas that created this country, that there is no rational justification for freedom, for property, for justice, for rights, that they rest on a mystical insight and can be accepted only on faith, that in reason and logic the enemy is right, but faith is superior to reason. You declare to your children that it is rational to loot, to torture, to enslave, to expropriate, to murder, but that they must resist the temptations of logic and stick to the discipline of remaining irrational—that skyscrapers, factories, radios, airplanes were the products of faith and mystic intuition, while famines, concentration camps, and firing squads are the products of a reasonable manner of existence—that the industrial revolution was the revolt of the men of faith against that era of reason and logic which is known as the Middle Ages.

Marriages built on greed and materialism, where individuals seek to exploit each other's wealth, are constructed on shifting sands. God witnesses the intentions of the heart and will not perpetuate unions founded on selfishness and exploitation. True love and commitment are the cornerstones of a blessed union, not financial gain. Such marriages may flourish temporarily, but ultimately, they shall wither and perish under the weight of their own moral bankruptcy.

The opponents’ most substantive argument was that, whatever the short-run benefits of bailouts, protecting firms from the consequences of their own risky behavior would lead to riskier behavior in the longer run. I certainly agreed that, in a capitalist system, the market must be allowed to discipline individuals or firms that make bad decisions. Frank Borman, the former astronaut who became CEO of Eastern Airlines (which went bankrupt), put it nicely a quarter-century earlier: “Capitalism without bankruptcy is like Christianity without hell.” But in September 2008 I was absolutely convinced that invoking moral hazard in the middle of a major financial crisis was misguided and dangerous. I am sure that Paulson and Geithner agreed. “You have a neighbor, who smokes in bed. . . . Suppose he sets fire to his house,” I would say later in an interview. “You might say to yourself . . . ‘I’m not gonna call the fire department. Let his house burn down. It’s fine with me.’ But then, of course, what if your house is made of wood? And it’s right next door to his house? What if the whole town is made of wood?” The editorial writers of the Financial Times and the Wall Street Journal in September 2008 would, presumably, have argued for letting the fire burn. Saving the sleepy smoker would only encourage others to smoke in bed. But a much better course is to put out the fire, then punish the smoker, and, if necessary, make and enforce new rules to promote fire safety.

All of these third ways end up the same way: a behavior the Bible does not accept is treated as acceptable. “Agree to disagree” sounds like a humble “meet you in the middle” compromise, but it is a subtle way of telling conservative Christians that homosexuality is not a make-or-break issue and we are wrong to make it so. No one would think of proposing a third way if the sin were racism or human trafficking. To countenance such a move would be a sign of moral bankruptcy. Faithfulness to the Word of God compels us to view sexual immorality with the same seriousness. Living an ungodly life is contrary to the sound teaching that defines the Christian (1 Tim. 1:8–11; Titus 1:16). Darkness must not be confused with light. Grace must not be confused with license. Unchecked sin must not be confused with the good news of justification apart from works of the law. Far from treating sexual deviance as a lesser ethical issue, the New Testament sees it as a matter for excommunication (1 Corinthians 5), separation (2 Cor. 6:12–20), and a temptation for perverse compromise (Jude 3–16). We cannot count same-sex behavior as an indifferent matter. Of course, homosexuality isn’t the only sin in the world, nor is it the most critical one to address in many church contexts. But if 1 Corinthians 6 is right, it’s not an overstatement to say that solemnizing same-sex sexual behavior—like supporting any form of sexual immorality—runs the risk of leading people to hell. Scripture often warns us—and in the severest terms—against finding our sexual identity apart from Christ and against pursuing sexual practice inconsistent with being in Christ (whether that’s homosexual sin, or, much more frequently, heterosexual sin). The same is not true when it comes to sorting out the millennium or deciding which instruments to use in worship. When we tolerate the doctrine which affirms homosexual behavior, we are tolerating a doctrine which leads people further from God. This is not the mission Jesus gave his disciples when he told them to teach the nations everything he commanded. The biblical teaching is consistent and unambiguous: homosexual activity is not God’s will for his people. Silence in the face of such clarity is not prudence, and hesitation in light of such frequency is not patience. The Bible says more than enough about homosexual practice for us to say something too.

America is one of the last places left on earth where every citizen, until the day he or she dies, is exposed to the risk of personal bankruptcy because of illness or disease. It does not matter how industrious we are, how carefully we save and invest, or how moral we are in our personal and family life. We are all just one long hospital stay away from losing everything.

That is what is wrong with the world at present. It scraps its obsolete steam engines and dynamos; but it won't scrap its old prejudices and its old moralities and its old religions and its old political constitutions. What's the result? In machinery it does very well; but in morals and religion and politics it is working at a loss that brings it nearer bankruptcy every year.

Justice is the recognition of the fact that you cannot fake the character of men as you cannot fake the character of nature, that you must judge all men as conscientiously as you judge inanimate objects, with the same respect for truth, with the same incorruptible vision, by as pure and as rational a process of identification—that every man must be judged for what he is and treated accordingly, that just as you do not pay a higher price for a rusty chunk of scrap than for a piece of shining metal, so you do not value a rotter above a hero—that your moral appraisal is the coin paying men for their virtues or vices, and this payment demands of you as scrupulous an honor as you bring to financial transactions—that to withhold your contempt from men’s vices is an act of moral counterfeiting, and to withhold your admiration from their virtues is an act of moral embezzlement—that to place any other concern higher than justice is to devaluate your moral currency and defraud the good in favor of the evil, since only the good can lose by a default of justice and only the evil can profit—and that the bottom of the pit at the end of that road, the act of moral bankruptcy, is to punish men for their virtues and reward them for their vices, that that is the collapse to full depravity, the Black Mass of the worship of death, the dedication of your consciousness to the destruction of existence.

Kaida's attorney suggested a quit claim deed as the best vehicle for transferring Gail’s home into Kaida's name with a limiting clause for a life estate for Gail. The single page was drafted on his computer. When Gail asked Kaida why her beneficiary deed and her will were not sufficient, Kaida told her the new “trust” was more complete. It ensured that Grant and Paige would finally inherit her property at the end of Kaida’s life. It would also substantially help her build Kaida’s credit back from the bankruptcy to have her name on the deed. Gail certainly loved Kaida and her grandchildren. Gail trusted Kaida’s promise to care for her in her old age, and she believed their funds had become hopelessly co-mingled, so that sitting in the attorney’s office that day, she finally agreed to sign the trust document with a “joint tenancy life estate” on her property. It felt like a business transaction. It was only right to incentivize Kaida for her promise to care for her in her old age.

The creed of sacrifice is a morality for the immoral—a morality that declares its own bankruptcy by confessing that it can’t impart to men any personal stake in virtues or values, and that their souls are sewers of depravity, which they must be taught to sacrifice.

Since colonial days, Americans have been the population least sympathetic to debtors. In a way this is odd, since America was settled largely by absconding debtors, but it’s a country where the idea that morality is a matter of paying one’s debts runs deeper than almost any other. In colonial days, an insolvent debtor’s ear was often nailed to a post. The United States was one of the last countries in the world to adopt a law of bankruptcy: despite the fact that in 1787, the Constitution specifically charged the new government with creating one, all attempts were rejected, or quickly reversed, on “moral grounds” until 1898.13

Luxemburg saw this betrayal as evidence of the fundamental moral and political bankruptcy of the liberal establishment in a capitalist society. By the time the war was over, eleven million soldiers on all sides, most of them working-class men, were dead. Capitalists, who had grown rich from the slaughter, had nothing to fear now from the working class. They had fed them to the mouths of machine guns.

German industry’s efforts reveal the moral bankruptcy of this group during the later Hitler years. They proved to be willing to engage in risky conspiracies to protect their company positions and corporate assets, but not to save the lives of the concentration camp inmates who worked for them.