Who are you to judge the life I live? I know I'm not perfect and I don't live to be, but before you start pointing fingers make sure your hands are clean.
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Don't judge each day by the harvest you reap but by the seeds that you plant.
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Would you who judge of the lawfulness or unlawfulness of pleasure, take this rule; whatever weakens your reason, impairs the tenderness of your conscience, obscures your sense of God, or takes off the relish of spiritual things; in short; whatever increases the strength and authority of your body over your mind, that is sin to you; however innocent it may be in itself.
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If you judge people, you have no time to love them
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I am not sure exactly what heaven will be like, but I don't know that when we die and it comes time for God to judge us, he will NOT ask, How many good things have you done in your life?, rather he will ask, How much LOVE did you put into what you did?
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If you judge people, you have no time to love them.
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It could be that our faithlessness is a cowering cowardice born of our very smallness, a massive failure of imagination... If we were to judge nature by common sense or likelihood, we wouldn't believe the world existed.
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Eyes spiritualised by death can judge, I cannot, but I am not content.
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Young people are fitter to invent than to judge; fitter for execution than for counsel; and more fit for new projects than for settled business.
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We are not afraid to entrust the American people with unpleasant facts, foreign ideas, alien philosophies, and competitive values. For a nation that is afraid to let its people judge the truth and falsehood in an open market is a nation that is afraid of its people.
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The world judge of men by their ability in their profession, and we judge of ourselves by the same test: for it is on that on which our success in life depends.
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The war, therefore, if we judge it by the standards of previous wars, is merely an imposture. It is like the battles between certain ruminant animals whose horns are set at such an angle that they are incapable of hurting one another. But though it is unreal it is not meaningless. It eats up the surplus of consumable goods, and it helps to preserve the special mental atmosphere that a hierarchical society needs. War, it will be seen, is now a purely internal affair. In the past, the ruling groups of all countries, although they might recognize their common interest and therefore limit the destructiveness of war, did fight against one another, and the victor always plundered the vanquished. In our own day they are not fighting against one another at all. The war is waged by each ruling group against its own subjects, and the object of the war is not to make or prevent conquests of territory, but to keep the structure of society intact. The very word 'war', therefore, has become misleading. It would probably be accurate to say that by becoming continuous war has ceased to exist. The peculiar pressure that it exerted on human beings between the Neolithic Age and the early twentieth century has disappeared and been replaced by something quite different. The effect would be much the same if the three super-states, instead of fighting one another, should agree to live in perpetual peace, each inviolate within its own boundaries. For in that case each would still be a self-contained universe, freed for ever from the sobering influence of external danger. A peace that was truly permanent would be the same as a permanent war. This
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i am everyone what if i were everyone in the world. every murder would also be a suicide. i'd be the person that shot myself, and the person that sued me for shooting me. id be the jury that sentenced myself to death. id be the judge that delivered the sentence. i'd be the preacher that gave me my last words and the chef that cooked me my last meal. i'd be the guard that escorted me to the little room. i would be the one to inject myself with lethal poisons. i would watch myself die, never feeling my own pain. i would be the preacher that preached at my funeral and the guests that attended it. i would be the pallbearers that carried my own coffin. i would be the person that dug my own grave and the one that set my coffin into the ground. and i would be the little girl that set flowers on the grave. setting flowers on my own grave
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Judge Smails It's easy to grin When your ship comes in And you've got the stock market beat. But the man worthwhile, Is the man who can smile, When his shorts are too tight in the seat.
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If you judge poeple, you have no time to love them.
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Judge of thine improvement, not by what thou speakest or writest, but by the firmness of thy mind, and the government of thy passions and affections.
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Men judge us by the success of our efforts. God looks at the efforts themselves.
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The moral authority of our most cherished institutions comes from their voluntary nature: the value of advice from a priest, a teacher or a loved one depends in large part on the fact that we are free to ignore it. But judges' pieces of 'advice' are court orders, enforceable ultimately by the raw physical power of imprisonment. It is precisely because of the awesomely enforceable nature of our powers that we must be so circumspect in exercising them. It is one thing for a co-worker, family member, doctor, or clergyman to confront someone about a perceived drug problem; it is quite another thing for a judge to compel drug treatment. Drug courts not only fail to recognize this important institutional distinction, but their very purpose is to obliterate it.
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If you would judge, understand.
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A conscience without God is like a court without a judge.
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True law is right reason in agreement with nature; it is of universal application, unchanging and everlasting; it summons to duty by its commands, and averts from wrong-doing by its prohibitions. And it does not lay its commands or prohibitions upon good men in vain, though neither have any effect on the wicked. It is a sin to try to to sic alter this law, nor is it allowable to attempt to repeal any part of it, and it is impossible to abolish it entirely. We cannot be freed from its obligations by senate or people, and we need not look outside ourselves for an expounder or interpreter of it. And there will not be different laws at Rome and at Athens, or different laws now and in the future, but one eternal and unchangeable law will be valid for all nations and all times, and there will be one master and ruler, that is, God, over us all, for he is the author of this law, its promulgator, and its enforcing judge. Whoever is disobedient is fleeing from himself and denying his human nature, and by reason of this very fact he will suffer the worst penalties, even if he escapes what is commonly considered punishment.
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A judge is a law student who marks their own examination papers.
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Anyone may so arrange his affairs so that his taxes shall be as low as possible. He is not bound to choose that pattern which best pays the treasury. There is not even a patriotic duty to increase one's taxes.
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People have often said to me, 'Surely when you are with the tramps they don't really accept you as one of themselves? Surely they notice that you are different--notice the difference of accent?' etc., etc. As a matter of fact, a fair proportion of tramps, well over a quarter I should say, notice nothing of the kind. To begin with, many people have no ear for accent and judge you entirely by your clothes. I was often struck by this fact when I was begging at back doors. Some people were obviously surprised by my 'educated' accent, others completely failed to notice it; I was dirty and ragged and that was all they saw. Again, tramps come from all parts of the British Isles and the variation in English accents is enormous. A tramp is used to hearing all kinds of accents among his mates, some of them so strange to him that he can hardly understand them, and a man from, say, Cardiff or Durham or Dublin does not necessarily know which of the south English accents is an 'educated' one. In any case men with 'educated' accents, though rare among tramps, are not unknown. But even when tramps are aware that you are of different origin from themselves, it does not necessarily alter their attitude. From their point of view all that matters is that you, like themselves, are 'on the bum'. And in that world it is not done to ask too many questions. You can tell people the history of your life if you choose, and most tramps do so on the smallest provocation, but you are under no compulsion to tell it and whatever story you tell will be accepted without question. Even a bishop could be at home among tramps if he wore the right clothes; and even if they knew he was a bishop it might not make any difference, provided that they also knew or believed that he was genuinely destitute. Once you are in that world and seemingly of it, it hardly matters what you have been in the past. It is a sort of world-within-a-world where everyone is equal, a small squalid democracy...
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Never judge a man till you have walked two moons in his moccasins.
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To find out your real opinion of someone, judge the impression you have when you first see a letter from them.
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What the factory farmers emphasize is that animals are different from humans: we can’t, we are told, judge their reactions by our own, because they don’t have human feelings. But no one in his senses ever supposed they did. Anyone acquainted with animals can guess pretty well that they have less intellect and memory than humans, and live closer to their instincts. But the reasonable conclusion to draw from this is the very opposite of the one the factory farmers try to force upon us. In all probability, animals feel more sharply than we do any restrictions on such instinctual promptings as the need, which we share with them, to wander around and stretch one’s legs every now and then; and terror or distress suffered by an animal is never, as sometimes in us, softened by intellectual comprehension of the circumstances.
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The fact that one is Catholic should probably have some impact on whether one thinks abortion is immoral, ... but it doesn't really have much to do with whether a judge thinks Roe v. Wade is a good interpretation of the U.S. Constitution.
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A Stander-by is often a better judge of the game than those that play.
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Literary criticism can be no more than a reasoned account of the feeling produced upon the critic by the book he is criticizing. Criticism can never be a science: it is, in the first place, much too personal, and in the second, it is concerned with values that science ignores. The touchstone is emotion, not reason. We judge a work of art by its effect on our sincere and vital emotion, and nothing else. All the critical twiddle-twaddle about style and form, all this pseudoscientific classifying and analyzing of books in an imitation-botanical fashion, is mere impertinence and mostly dull jargon.
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