Sissela Bok Quotes

While all deception requires secrecy, all secrecy is not meant to deceive.

Liars share with those they deceive the desire not to be deceived.

Confidentiality refers to the boundaries surrounding shared secrets and to the process of guarding these boundaries. While confidentiality protects much that is not in fact secret, personal secrets lie at its core. The innermost, the vulnerable, often the shameful: these aspects of self-disclosure help explain why one name for professional confidentiality has been "the professional secret." Such secrecy is sometimes mistakenly confused with privacy; yet it can concern many matters in no way private, but that someone wishes to keep from the knowledge of third parties.

Trust is a social good to be protected just as much as the air we breathe or the water we drink. When it is damaged, the community as a whole suffers; and when it is destroyed, societies falter and collapse

Trust and integrity are precious resources, easily squandered, hard to regain. They can thrive only on a foundation of respect for veracity.

Whatever matters to human beings, trust is the atmosphere in which it thrives.

I believe that a guarantee of public access to government information is indispensable in the long run for any democratic society.... if officials make public only what they want citizens to know, then publicity becomes a sham and accountability meaningless.

Deceit and violence - these are the two forms of deliberate assault on human beings.

We are all, in a sense, experts on secrecy. From earliest childhood we feel its mystery and attraction. We know both the power it confers and the burden it imposes. We learn how it can delight, give breathing space and protect.

Secrecy is as indispensable to human beings as fire, and as greatly feared.

To mature is in part to realize that while complete intimacy and omniscience and power cannot be had, self-transcendence, growth, and closeness to others are nevertheless within one's reach.

Three sorts of goods, Aristotle specified, contribute to happiness: goods of the soul, including moral and intellectual virtues and education; bodily goods, such as strength, good health, beauty, and sound senses; and external goods, such as wealth, friends, good birth, good children, good heredity, good reputation and the like.

Empathy and fellow feeling form the very basis of morality. The capacities for empathy, for feeling responsibility toward others and for reaching out to help them can be stunted or undermined early on, depending on a child's experiences in the home and neighborhood. It becomes too easy to turn our backs on fellow human beings... to have 'compassion fatigue.' Technology, we are learning, is not neutral.

Psychologists have found that we are more likely, in looking back at our lives, to remember high points and dramatic shifts in far greater proportion than ongoing stretches of happiness or misery.

Some level of truthfulness has always been seen as essential to human society, no matter how deficient the observance of other moral principles.

Are people the best judges of their own happiness, or outsiders? In defining happiness, should we think of entire lives or of shorter periods such as moments, days, or years? And to what extent are virtue and happiness linked?

America may be the only society on earth to have experienced what has been called an 'epidemic of children killing children,' which is ravaging some of its communities today.

The television screen is the lens through which most children learn about violence. Through the magnifying power of this lens, their everyday life becomes suffused by images of shootings, family violence, gang warfare, kidnappings, and everything else that contributes to violence in our society. It shapes their experiences long before they have had the opportunity to consent to such shaping or developed the ability to cope adequately with this knowledge.

Regardless of how often the appetite for entertainment violence becomes addictive, increased exposure does risk further desensitizing viewers. And the element of pleasure that they derive may lead them to regard violence as a more acceptable way of dealing with problems, and victimization as more tolerable so long as it befalls others, not themselves.

Much as being active in the antislavery movement of the last century involved more than not engaging in slavery oneself, so joining in an antiviolence movement has to go beyond opting for nonviolence in one's personal life. It calls for engaging in imaginative and forceful practices of nonviolent resistance to violence, including taking a stand toward entertainment violence.

Sitting too long in front of a screen proves both physically and psychologically debilitating, no matter how innocuous or even beneficial the programs may be.