Physicians think they do a lot for a patient when they give his disease a name.
Immanuel KantRead
If an offender has committed murder, he must die. In this case, no possible substitute can satisfy justice. For there is no parallel between death and even the most miserable life, so that there is no equality of crime and retribution unless the perpetrator is judicially put to death.
Interpretation
Kant argues that the only just punishment for murder is the death penalty.
In this quote, Immanuel Kant puts forth his philosophical stance on justice, stating that murder is such a grave offense that only the death penalty can properly balance the scales of justice. He emphasizes the disparity between taking a life and any alternative punishment, asserting that without capital punishment, justice remains unfulfilled and the moral order is disrupted.
In practice
In a debate about the ethics of capital punishment, one might cite Kant's perspective on justice.
Physicians think they do a lot for a patient when they give his disease a name.
The inscrutable wisdom through which we exist is not less worthy of veneration in respect to what it denies us than in respect to what it has granted.
One cannot avoid a certain feeling of disgust, when one observes the actions of man displayed on the great stage of the world. Wisdom is manifested by individuals here and there; but the web of human history as a whole appears to be woven from folly and childish vanity, often, too, from puerile wickedness and love of destruction: with the result that at the end one is puzzled to know what idea to form of our species which prides itself so much on its advantages.
I shall never forget my mother, for it was she who planted and nurtured the first seeds of good within me. She opened my heart to the lasting impressions of nature; she awakened my understanding and extended my horizon and her percepts exerted an everlasting influence upon the course of my life.
. . . as to moral feeling, this supposed special sense, the appeal to it is indeed superficial when those who cannot think believe that feeling will help them out, even in what concerns general laws: and besides, feelings which naturally differ infinitely in degree cannot furnish a uniform standard of good and evil, nor has any one a right to form judgments for others by his own feelings. . . .
Two things fill the mind with ever new and increasing admiration and awe, the oftener and more steadily we reflect on them: the starry heavens above me and the moral law within me.
Religious faith not only lacks evidence, its independence from evidence is its pride and joy, shouted from the rooftops.
Heaven walks among us ordinarily muffled in such triple or tenfold disguises that the wisest are deceived and no one suspects the days to be gods.
Real suffering bravely borne, melts even a heart of stone. Such is the potency of suffering. And there lies the key to Satyagraha.
There are no unique postures and times and limitations that restrict our access to God. My relationship with God is intimate and personal. The Christian does not go to the temple to worship. The Christian takes the temple with him or her. Jesus lifts us beyond the building and pays the human body the highest compliment by making it His dwelling place, the place where He meets with us. Even today He would overturn the tables of those who make it a marketplace for their own lust, greed and wealth.
If you create an act, you create a habit. If you create a habit, you create a character. If you create a character, you create a destiny.
I believe every person has a guardian spirit or angel. They assist us in the transition between life and death and they also help us pick our parents before we are born.
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