Julia

“As soon as the constraints of traditional society fell away, the Athenians stopped raising children.”
― Daniel P. Goldman

“Are we really moral monkeys? I don't think so. We only strike the nihilist pose selectively, to put to shame rules we no longer try to keep. When it suits us, we can be quite Puritanical: Right and wrong are in the eye of the beholder, .' The veneer is skeptical, but the core is rigid and punitive. The whole affair looks more like a fence around conduct that cannot bear close examination, than like a serious intellectual position.
The whole idea of a moral law is that it binds us whether we like it or not. If it really were just a social convention –< then it wouldn't be morality. >
St. Thomas denies that the basic structure of morality is a construct. It is not rooted in human will and power. Rather it is rooted in nature, in structure of creation, in the constitution of the human person – in something we cannot change by human will and power. The good and the right are not things we invent, but things we discover. They are not constructs, but gifts. These gifts are the fount of the law.”
― J. Budziszewski, Commentary on Thomas Aquinas's Treatise on Law

“Atheist: 'I hear the voice of conscience, but I deny the reality of God.' St. Thomas: 'That is like listening to someone speak, but denying that anyone is there.' Atheist: 'That's right; nobody is.' St. Thomas: 'Then you deny not only God but conscience, because you consider it a hallucination.' Atheist: 'I misspoke. What I meant to say is that when I am listening to conscience, I am really listening to myself.' St. Thomas: 'Then you still deny conscience, because you deny its authority to judge you. Instead you claim to judge yourself, but no one can be judge in his own case.”
― J. Budziszewski, Commentary on Thomas Aquinas's Treatise on Law

“in the modern era, many thinkers began to mistrust faith, viewing it as 'blind' and an enemy of reason. Their watchword was 'reason alone.' One of the difficulties of this stance is that reason cannot test its own reliability, any more than soapstone can test its own hardness. Any argument, accomplished by reasoning, that what reasoning accomplishes can be trusted, would be circular, because it would take for granted the very thing that it was trying to prove.
Suppose I am at the window of a burning building. Although I can hear the firemen calling to me from far below, I cannot see them because of all the smoke. They are telling me to jump. Though I may have every reason to believe that they will catch me in their net, I may not trust them enough to overcome my fear, and so, hesitating, I burn to death. Obviously, my reasons are not the same as trust; faith surpasses reason. Even so they are reasons for trust; though faith surpasses reason, it is not irrational.”
― J. Budziszewski