Extreme civilization robs crime of its frightful poetry, and prevents the writer from restoring it. That would be too dreadful, say those good souls who want everything to be prettified, even the horrible. In the name of philanthropy, imbecile criminologists reduce the punishment, and inept moralists the crime, and what is more they reduce the crime only in order to reduce the punishment. Yet the crimes of extreme civilization are undoubtedly more atrocious than those of extreme barbarism, by virtue of their refinement, of the corruption they imply and of their superior degree of intellectualism.
Power tends to corrupt and absolute power corrupt absolutely. Great men are almost always bad men, even when they exercise influence and not authority; still more when you superadd the tendency of the certainty of corruption by authority
There is the moral of all human tales, `tis but the same rehearsal of the past, first freedom, and then glory – when that fails, wealth, vice, corruption – barbarism at last.
Great men are almost always bad men, even when they exercise influence and not authority; but still more when they are super bad and add the tendency of the certainty of corruption of authority.
Cliques… are like dry rot in the administration… Every clique is a refuge for incompetence. It fosters corruption and disloyalty, it begets cowardice, and consequently is a burden upon and a drawback to the progress of the country. Its instincts and actions are those of the pack.
Instant success is the order of the day; "I want it now!" I wonder whether this is not part of our corruption by machines. Machines do things very quickly and outside the natural rhythm of life...so the few things that we still do...anything at all that cannot be hurried, have a very particular value.
The proper role of government is exactly what John Stuart Mill said in the middle of the 19th century in On Liberty. The proper role of government is to prevent other people from harming an individual. Government, he said, never has any right to interfere with an individual for that individual's own good. The case for prohibiting drugs is exactly as strong and as weak as the case for prohibiting people from overeating. We all know that overeating causes more deaths than drugs do. If it's in principle OK for the government to say you must not consume drugs because they'll do you harm, why isn't it all right to say you must not eat too much because you'll do harm? Why isn't it all right to say you must not try to go in for skydiving because you're likely to die? Why isn't it all right to say, "Oh, skiing, that's no good, that's a very dangerous sport, you'll hurt yourself"? Where do you draw the line? It does harm a great many other people, but primarily because it's prohibited. There are an enormous number of innocent victims now. You've got the people whose purses are stolen, who are bashed over the head by people trying to get enough money for their next fix. You've got the people killed in the random drug wars. You've got the corruption of the legal establishment. You've got the innocent victims who are taxpayers who have to pay for more and more prisons, and more and more prisoners, and more and more police. You've got the rest of us who don't get decent law enforcement because all the law enforcement officials are busy trying to do the impossible. And, last, but not least, you've got the people of Colombia and Peru and so on. What business do we have destroying and leading to the killing of thousands of people in Colombia because we cannot enforce our own laws? If we could enforce our laws against drugs, there would be no market for these drugs.
All institutions are prone to corruption and to the vices of their members.
When you see that in order to produce, you need to obtain permission from men who produce nothing –
When you see that money is flowing to those who deal, not in goods, but in favors – When you see that men
get richer by graft and by pull than by work, and your laws don’t protect you against them, but protect them
against you – When you see corruption being rewarded and honesty becoming a self-sacrifice – You may
know that your society is doomed.
If, as is natural, you focus on the corruption and on those threatened institutions that are trying to prevent change - even though they don't really know what they're trying to prevent - then you can get pessimistic.
Children also have artistic ability, and there is wisdom in there having it! The more helpless they are, the more instructive are the examples they furnish us; and they must be preserved free of corruption from an early age.
Obscenity, which is ever blasphemy against the divine beauty in life, is a monster for which the corruption of society forever brings forth new food, which it devours in secret.
The very idea of some danger, the very thought that the moral corruption so prevalent and pervading in the Roman world threatened to creep into the morals and customs of the clergy caused him no end of trembling and fear....He could be seen warning, correcting and suspending from their functions those unworthy members of the clergy....Thus do we see, Venerable Brethren, how important it is for a bishop, before laying hands on new candidates for ordination, to apply himself, in God's presence, to a deep and thorough self-examination.
It is not power that corrupts but fear. Fear of losing power corrupts those who wield it and fear of the scourge of power corrupts those who are subject to it. Most Burmese are familiar with the four a-gati, the four kinds of corruption. Chanda-gati, corruption induced by desire, is deviation from the right path in pursuit of bribes or for the sake of those one loves. Dosa-gati is taking the wrong path to spite those against whom one bears ill will, and moga-gati is aberration due to ignorance. But perhaps the worst of the four is bhaya-gati, for not only does bhaya, fear, stifle and slowly destroy all sense of right and wrong, it so often lies at the root of the other three kinds of corruption. Just as chanda-gati, when not the result of sheer avarice, can be caused by fear of want or fear of losing the goodwill of those one loves, so fear of being surpassed, humiliated or injured in some way can provide the impetus for ill will. And it would be difficult to dispel ignorance unless there is freedom to pursue the truth unfettered by fear. With so close a relationship between fear and corruption it is little wonder that in any society where fear is rife corruption in all forms becomes deeply entrenched.
It would be difficult to dispel ignorance unless there is freedom to pursue the truth unfettered by fear. With so close a relationship between fear and corruption it is little wonder that in any society where fear is rife corruption in all forms becomes deeply entrenched.
The effort necessary to remain uncorrupted in an environment where fear is an integral part of everyday existence is not immediately apparent to those fortunate enough to live in states governed by the rule of law. Just laws do not merely prevent corruption by meting out impartial punishment to offenders. They also help to create a society in which people can fulfill the basic requirements necessary for the preservation of human dignity without recourse to corrupt practices. Where there are no such laws, the burden of upholding the principles of justice and common decency falls on the ordinary people. It is the cumulative effect on their sustained effort and steady endurance which will change a nation where reason and conscience are warped by fear into one where legal rules exist to promote man's desire for harmony and justice while restraining the less desirable destructive traits in his nature.
In a state where corruption abounds, laws must be very numerous.
The modern man is . . . certain about his essential virtue . . . [and since] he does not see that he has a freedom of spirit which transcends both nature and reason . . . [he] is unable to understand the real pathos of his defiance of nature's and reason's laws. He always imagines himself betrayed into this defiance either by some accidental corruption in his past history or by some sloth of reason. Hence he hopes for redemption, either through a program of social reorganization or by some scheme of education.
The delicate thing about the university is that it has a mixed character, that it is suspended between its position in the eternal world, with all its corruption and evils and cruelties, and the splendid world of our imagination.
This administration has proved that it is utterly incapable of cleaning out the corruption which has completely eroded it and reestablishing the confidence and faith of the American people in the morality and honesty of their government employees.