Notes Expository and Critical on Certain British Theories of MoralsEdmonston & Douglas, 1868 - 156 من الصفحات |
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الصفحة 8
... Further , if the natural constitution is such that by being ill to others he is ill to himself , and by being good to others he is good to himself ; and if the being good to others is Virtue , then Virtue and Private Interest agree ...
... Further , if the natural constitution is such that by being ill to others he is ill to himself , and by being good to others he is good to himself ; and if the being good to others is Virtue , then Virtue and Private Interest agree ...
الصفحة 16
... further , man , by virtue of his reason , is a Reflective Animal , and is capable of self - inspection and self - approbation . This reflective approval or dis- approval of the just and natural , or unjust and un- natural , act is ...
... further , man , by virtue of his reason , is a Reflective Animal , and is capable of self - inspection and self - approbation . This reflective approval or dis- approval of the just and natural , or unjust and un- natural , act is ...
الصفحة 19
... further evidence were needed , it would be found in what we have stated respecting the Balance and Economy of our inner nature . Thus , then , the Wisdom of what rules and is First and Chief in Nature has made it to be according to the ...
... further evidence were needed , it would be found in what we have stated respecting the Balance and Economy of our inner nature . Thus , then , the Wisdom of what rules and is First and Chief in Nature has made it to be according to the ...
الصفحة 21
... further seen to be the End of man's consti- tution , as soon as we have learned that man is an ' Economy , ' a Whole made up of parts . Self - interest , meanwhile , under which we may include all those desires and acts which have for ...
... further seen to be the End of man's consti- tution , as soon as we have learned that man is an ' Economy , ' a Whole made up of parts . Self - interest , meanwhile , under which we may include all those desires and acts which have for ...
الصفحة 29
... Further , it will be found that although our Desire of Virtue in ourselves or others may be counterbalanced by Interest , our sentiment or per- ception of its beauty and of the deformity of the opposite cannot be influenced in this way ...
... Further , it will be found that although our Desire of Virtue in ourselves or others may be counterbalanced by Interest , our sentiment or per- ception of its beauty and of the deformity of the opposite cannot be influenced in this way ...
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عبارات ومصطلحات مألوفة
ab extra according accordingly admit approve argument Aristotle authority Bain Bain's benevolence Bentham Benthamite Bishop Butler Butler called character conduct Conscience consequences constitution creature criterion of rightness David Hume defects Deontology desire discerning discriminating doctrine duty endeavouring ends and obligations energizing ethical eudæmonism evil exposition external sanctions faculty feeling felicity follows force good-will Greatest Happiness greatest number human Hutcheson inner instinct interest Intuitionalism Justice kind LORD SHAFTESBURY means ment Mill Mill's mind monism Moral Philosophy Moral Sense motive natural affection ness New-utilitarianism Notes on Paley notion object obligatory opinion ourselves passions pathy perception Pleasures and Pains primary morality Principle of Reflection quantity question rational rational agents regard Right and Wrong self-interest self-regarding selfish selfism senti sentiment Shaftesbury social society standard subjective superior supreme tarianism theory of obligation tion tive true truth ultimate utilitarian utility vidual Virtue whole Woolaston
مقاطع مشهورة
الصفحة 4 - The desires and other passions of man are in themselves no sin. No more are the actions that proceed from those passions, till they know a law that forbids them; which, till laws be made, they cannot know: nor can any law be made till they have agreed upon the person that shall make it.
الصفحة 77 - Nature has placed mankind under the governance of two sovereign masters, pain and pleasure. It is for them alone to point out what we ought to do, as well as to determine what we shall do.
الصفحة 2 - Sudden glory' is the passion which maketh those 'grimaces' called 'laughter'; and is caused either by some sudden act of their own that pleaseth them, or by the apprehension of some deformed thing in another by comparison whereof they suddenly applaud themselves.
الصفحة 4 - For moral philosophy is nothing else but the science of what is good, and evil, in the conversation, and society of mankind. Good, and evil, are names that signify our appetites, and aversions; which in different tempers, customs, and doctrines of men, are different...
الصفحة 3 - ... another; yet when all is reckoned together, the difference between man, and man, is not so considerable, as that one man can thereupon claim to himself any benefit, to which another may not pretend, as well as he.
الصفحة 101 - But there is no known Epicurean theory of life which does not assign to the pleasures of the intellect, of the feelings and imagination, and of the moral sentiments, a much higher value as pleasures than to those of mere sensation. It must be admitted...
الصفحة 107 - I must again repeat, what the assailants of utilitarianism seldom have the justice to acknowledge, that the happiness which forms the utilitarian standard of what is right in conduct is not the agent's own happiness, but that of all concerned; as, between his own happiness and that of others, utilitarianism requires him to be as strictly impartial as a disinterested and benevolent spectator.
الصفحة 61 - ... you cannot form a notion of this faculty, conscience, without taking in judgment, direction, superintendency. This is a constituent part of the idea, that is, of the faculty itself : and to preside and govern, from the very economy and constitution of man, belongs to it. Had it strength, as it has right ; had it power, as it has manifest authority, it would absolutely govern the world.
الصفحة 1 - But whatsoever is the object of any man's appetite or desire, that is it which he for his part calleth good, and the object of his hate and aversion, evil, aud of his contempt, vile and inconsiderable.
الصفحة 116 - This firm foundation is that of the social feelings of mankind; the desire to be in unity with our fellow-creatures, which is already a powerful principle in human nature, and happily one of those which tend to become stronger even without express inculcation, from the influences of advancing civilization.