Quotes about Principles

Our struggle to put first things first can be characterized by the contrast between two powerful tools that direct us: the clock and the compass.  The clock represents our commitments, appointments, schedules, goals, activities -- what we do with, and how we manage our time.  The compass represents our vision, values, principles, mission, conscience, direction -- what we feel is important and how we lead our lives.  In an effort to close the gap between the clock and the compass in our lives, many of us turn to the field of "time management."

Common Sense is the Desire of The Universe

There should be a balance between material and spiritual progress, a balance achieved through the principles based on love and compassion.

"Playing" the resources of characterology for the sake of clarification and insight into the structures of actual existence is many times more daunting than playing a piano; it requires the thinking of chords of thoughts, not just isolated simplisms or abstracta; it demands the shaping or encompassing of morphological modes of intelligence that can comprehend gestalten, syndromes, historical and civilizational patterns in which it is not the particulars but their interactive significance (as an ensemble of actualities or principles) that is vital.

The worldview of modern scientism and capitalism are profoundly wrongheaded, rooted in an artificialism and arbitrarialism that cannot begin to see the primordial truth of the way nature actually works, in animals and in ourselves as well. All modern culture and ideology that try to disestablish these principles -- radical egalitarianism, capitalist or bourgeois materialist-artificialist hierarchicalism, arbitrarial libertarianism, etc. -- are flying in the face of the headwinds of both nature and values, the tides of human nature and human character. But these ideologies' fallacies are incomprehensible to them just because their culture systematically prohibits them from thinking about issues at the level of structural principles, of ultimate preconceptions: nothing but good pedestrian mechanical bourgeois logic, as remote as it can possibly be from philosophy.

Nothing in the matter-of-fact or finite order of experience is directly or obviously grounded in actual authoritative principles; phenomena do not permit us to see through them to their infinite preconditions, and certainly not even to comprehend or conceptualize what kinds of things those preconditions may be. It is only through holistic and variably stressed principles that we can see the formation or architectonics of finite realities, in accordance with those lawful and ordering forces. There is no empirical path to principles, no psychological route to values or ultimate duties or essential character: hundreds of millions of human beings may despair of not having "salvation" who do not and cannot ever comprehend what the issue even is, i.e. the onslaught of the finite order that threatens to make our ambiguously finite/infinite spirit into just another finite particle within the finite world. We have to be always carrying out our self-education dialectically, with one eye on each domain, the finite and the infinite, each of which demands its own peculiar modus of intelligence and insight from us.

The moral and the political are twisted together in all this like a torqued Moebius-strip: we define our political duties toward others or our rights of expectation from them in terms of the highest moral values and obligations and principles conceivable to us. But these highest moral values etc. are themselves ideologically stunted things, a bonsai-ethos that has been deformed by the contraceptive culture of the democratist Many. Do human beings have a positive and universally recognizable right to be left alone as ingrown idiotes, as self-gratifying swinish consumers, as pathetic sacks of illusions and delusions? Are ultimate rights something that the least cultured and least reflective are fit to define for themselves, much less for everyone in general? Can any civilization afford to leave its most vital principles to be framed and legislated by the least philosophically aware? When a society organizes the entire thrust of its energies and institutions to mass-produce such obtuse types, and when malleable human nature makes this organized stupefaction all too easy and efficient, how can any mere exceptional individuals do anything about such a Malthusian dynamic?

How many students who make it into the liberal arts and into philosophy classes still only manage to comprehend the content of these courses dogmatically, as simplisms to "believe"? Instead of grasping principles and values and an aristic ethos of clarity, they still only hear what pleases and flatters them: they grasp in Socrates or Plato the "countercultural" overtones that enable them to shower abuse on the diseased culture of their parents or peers, but they don't grasp at all the overwhelming obligation for themselves not to lie in orthodoxy's bed of sloth. They substitute, as opinionizers and slaves will do, one orthodoxy for another, imagining that the processes of "enlightenment" will change only the matter they think about and not the form of their own activity in reasoning. 

Executives run organizations. In business, we need executives who have clarity, people who are in touch with themselves. Then, in leadership and management positions, they can be good role models and leaders. The people I know who have really moved their organizations are scrupulous role models. They are so clear about honesty, integrity, openness, mutual self-respect, dignity for the individual, and creativity, that they don't deviate from these principles at all in their behavior. And by doing that they generate the same kind of behavior in their organization. In that way, organizations are just like families. If you don't show complete respect or openness, it causes the same kind of Negative Love reactions in people in business as occurs in families.

In late modernity we grow more and more accustomed to politicians and public figures who are indebted to their appetites for their "values," to their intellectual sloth for their "principles," to their rhetorical cleverness for their "conscience," and to their regimented conformism for their "philosophy."

When people don't understand the principles of government or understand the execution of the process of government, government suffers at the hand of popular misconception.

The secret art of inviting happiness 
The miraculous medicine of all diseases 
Just for today, do not anger 
Do not worry and be filled with gratitude 
Devote yourself to your work. Be kind to people. 
Every morning and evening, join your hands in prayer. 
Pray these words to your heart 
and chant these words with your mouth 
Usui Reiki Treatment for the improvement of body and mind 

The fallacy of modern atomistic individualism is of course not just our "tabula rasa" self-deception but also our ego-mythical "social contract":  if every member of modern society is supposed autonomously and privately to think through for himself the most vital and fundamental (normative, evaluative, principled) issues of his life -- i.e. to undertake primal self-formation utterly on his own and outside the purview of parents/peers/education/media etc. -- then of course the vast majority will never advance past point A or B, whatever is most obvious, blatant, and simplistic.  Expecting moderns to be radically "self-creative" when their culture systematically strips them of all concrete cultural content that might act as soulish or spiritual alphabets, is expecting fleas to jump when their legs have been cut off.  Ex nihilo nihil fit, out of nothing nothing is going to get produced:  humans require raw materials, they require means and tools and techniques and instructions as well as a repertory of ends, principles, values, teleological orientations, hierarchies of perspectives, etc..  If anyone wants to know where such an unholy and vast mass of aborted personalities came from in modern society (the modern Many), one virtually has to look no further than the vacuous or abstractivist code that deprives all of them of cultural traction and grit, and encourages their doulic lethargy and their banausic materialism.

Your organization needs to be absolutely clear about purpose and principles and must be very careful to know what a purpose and a principle is—you know, a purpose is not an objective, it's not a mission statement—a purpose is an unambiguous expression of that which people jointly wish to become. And a principle is not a platitude—it is a fundamental belief about how you intend to conduct yourself in pursuit of that purpose. You have to get very precise about these things. If the purpose and principles are constructive and healthy, then your organization will take a very different form than anything that you ever imagined. It will release the human spirit and will be constructive of the biosphere. Natural capital and human capital will be released in abundance and monetary capital will become relatively unimportant. To put it another way, I believe that purpose and principle, clearly understood and articulated, and commonly shared, are the genetic code of any healthy organization. To the degree that you hold purpose and principles in common among you, you can dispense with command and control. People will know how to behave in accordance with them, and they'll do it in thousands of unimaginable, creative ways. The organization will become a vital, living set of beliefs.

I believe the most important attribute for a leader is being principle-centered. Centering on principles that are universal and timeless provides a foundation and compass to guide every decision and every act. I’ve based my life’s work on promoting principles and teaching the power that resides in principle-centered leadership. Principles are not my invention; they are self-evident and are found throughout the world. If you look at all enduring philosophies, religions and thoughts, you will find principles such as integrity, compassion, trust, honesty, accountability and others at their core. I simply translated these principles into a framework of habits, which when followed with consistency and frequency transforms one’s character and allows one to earn the moral authority necessary for enduring leadership.

It is not the business of a teacher in philosophy to "confuse" students any more than it is to "resolve" their confusions.  It is his business to explain in broad metaphysical and moral terms the difference between the kinds of factors in our lives that serve as raw material and the kinds of factors that act as organizing forms.  A course in philosophy raises on this basis issues that students ought to trouble themselves to evaluate on their own:  is this something matter or form, does it tend toward chaos or toward cosmos?  If I try to deploy this as a principle or concept or value, what will the teleology of this attempt turn up--an organismic system, an accomplishment of harmonic order, or a self-conflicted and incoherent contrivance that defeats the criteria of the mind?

Going forward, when you open your mouth to yell at somebody, you should know immediately that that is coming back to you. That is also self-love. Self-love is understanding the higher principles of a human life, the laws that we’re bound by and have to live within. I’ll tell you, there is self-forgiveness and there is self-acceptance. If you can work on these alone you will grow in love. You will have this love for yourself. Then the more God-work you do, naturally love for yourself will come because you begin to have such beautiful feelings inside you, such tenderness inside you, such compassion inside you, such sweetness that you say, “Yeah, I love me because I’m pretty lovable.”

Books are the basis; purity is the force; preaching is the essence; utility is the principle.

“We must adjust to changing times and still hold to unchanging principles.”

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Don't question the principles of anarchy, if you think there is a problem go ahead and fix it!
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There are no principles; there are only events. There is no good and bad, there are only circumstances.

Fasting is the first principle of medicine.

The soul is dyed the color of its thoughts. Think only on those things that are in line with your principles and can bear the light of day. The content of your character is your choice. Day by day, what you do is who you become. Your integrity is your destiny - it is the light that guides your way.

It is easier to fight for one's principles than to live up to them.

As a principle-centered person you try to stand apart from the emotion of the situation and from other factors that would act on you, and evaluate the options. Looking at the balanced whole--the work needs, the family needs, the other needs that may be involved, and the possible implications of the various alternatives -- you'll try to come up with the best solution taking all factors into consideration. We are limited but we can push back the borders of our limitations.

The character ethic, which I believe to be the foundation of success, teaches that there are basic principles of effective living, and that people can only experience true success and enduring happiness as they learn and integrate these principles into their basic character.

It takes a great deal of character strength to apologize quickly out of one's heart rather than out of pity. A person must possess himself and have a deep sense of security in fundamental principles and values in order to genuinely apologize.

If you ask me which is the real hereditary sin of human nature, do you imagine I shall answer pride, or luxury, or ambition, or egotism? No; I shall say indolence. Who conquers indolence will conquer all the rest. Indeed all good principles must stagnate without mental activity.

Our inheritance of well-founded, slowly conceived codes of honor, morals and manners, the passionate convictions which so many hundreds of millions share together of the principles of freedom and justice, are far more precious to us than anything which scientific discoveries could bestow.

There is always much to be said for not attempting more than you can do, and for making a certainty of what you try. But this principle, like others in life, has its exceptions.