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There's no greater tragedy than an equal intensity, in the same soul or the same man, of the intellectual sentiment and the moral sentiment. For a man to be utterly and absolutely moral, he has to be a bit stupid. For a man to be absolutely intellectual, he has to be a bit immoral.
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Ibid., p. 9

 

Fernando Pessoa

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A principal characteristic of technique … is its refusal to tolerate moral judgments. It is absolutely independent of them and eliminates them from its domain. Technique never observes the distinction between moral and immoral use. It tends on the contrary, to create a completely independent technical morality.
Here, then, is one of the elements of weakness of this point of view. It does not perceive technique's rigorous autonomy with respect to morals; it does not see that the infusion of some more or less vague sentiment of human welfare cannot alter it. Not even the moral conversion of the technicians could make a difference. At best, they would cease to be good technicians. This attitude supposes further that technique evolves with some end in view, and that this end is human good. Technique is totally irrelevant to this notion and pursues no end, professed or unprofessed.

 

Jacques Ellul

 

It is the business of the preacher, not only to state moral truths, but to inspire his hearers with a realising sense of their value, and to awaken in them the desire to act accordingly. He can do this only by putting his own purpose as a yeast into their hearts. The influence of the right sort of preachers cannot be spared. The human race is not yet so far advanced that it can dispense with the impulses that come from men of more than average intensity of moral energy.
Let us produce, through the efficacy of a better moral life and of a deeper moral experience, a surer faith in the ultimate victory of the good.
Let us found religion upon a basis of perfect intellectual honesty. Religion, if it is to mean anything at all, must stand for the highest truth. How then can the cause of truth be served by the sacrifice, more or less disguised, of one's intellectual convictions?

 

Felix Adler

 

Liberty, according to my metaphysics, is an intellectual quality; an attribute that belongs not to fate nor chance. Neither possesses it, neither is capable of it. There is nothing moral or immoral in the idea of it. The definition of it is a self-determining power in an intellectual agent. It implies thought and choice and power; it can elect between objects, indifferent in point of morality, neither morally good nor morally evil. If the substance in which this quality, attribute, adjective, call it what you will, exists, has a moral sense, a conscience, a moral faculty; if it can distinguish between moral good and moral evil, and has power to choose the former and refuse the latter, it can, if it will, choose the evil and reject the good, as we see in experience it very often does.

 

John Adams

 

I'd like to say two things. One intellectual and one moral. The intellectual thing I should want to say to them is this. "When you are studying any matter, or considering any philosophy, ask yourself only: What are the facts, and what is the truth that the facts bear out. Never let yourself be diverted, either by what you wish to believe, or what you think could have beneficent social effects if it were believed; but look only and solely at what are the facts." That is the intellectual thing that I should wish to say. The moral thing I should wish to say to them is very simple; I should say: "Love is wise — Hatred is foolish." In this world, which is getting more and more closely interconnected, we have to learn to tolerate each other. We have to learn to put up with the fact, that some people say things we don't like. We can only live together in that way. But if we are to live together, and not die together, we must learn a kind of charity and a kind of tolerance which is absolutely vital, to the continuation of human life on this planet.

 

Bertrand Russell

 

In my view, most human beings are innately neither moral nor immoral but rather amoral. They are driven by emotional self-interest and have the potential to be either moral or immoral, depending on what their self-interest dictates, and will be influenced in their choices by emotions and socio-cultural contexts. Circumstances will determine the survival value of humankind’s moral compass in that being highly moral in an immoral environment may be detrimental to one’s survival and vice versa. Indeed, our neuronal architecture is pre-programmed to seek gratification and feel good regardless of the reason. All apparently altruistic behaviour serves self-interest at some level.

 

Nayef Al-Rodan