Notes Expository and Critical on Certain British Theories of MoralsEdmonston & Douglas, 1868 - 156 من الصفحات |
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الصفحة
... PRIMARY INSTRUCTION IN RELATION TO EDUCATION . " C " MR . LAURIE'S volume now before us is in substance , though not in form , a reply to Mr. Mill's Utilitarianism . ' Mr. Laurie has the metaphysical head and the metaphysical training ...
... PRIMARY INSTRUCTION IN RELATION TO EDUCATION . " C " MR . LAURIE'S volume now before us is in substance , though not in form , a reply to Mr. Mill's Utilitarianism . ' Mr. Laurie has the metaphysical head and the metaphysical training ...
الصفحة 38
... primary , instinctive , derivative , simple , or complex , are realities - the objects which I ( that is , the Will ) am first to seize . But they of necessity carry with them the external objects . It belongs essentially to the notion ...
... primary , instinctive , derivative , simple , or complex , are realities - the objects which I ( that is , the Will ) am first to seize . But they of necessity carry with them the external objects . It belongs essentially to the notion ...
الصفحة 52
... primary obligation is that given above . But suppose a man should prefer that aggregate of happiness which unmixed self - interest can secure for him , and put up with the ( to him ) trifling pain of offended Benevolence , what is to be ...
... primary obligation is that given above . But suppose a man should prefer that aggregate of happiness which unmixed self - interest can secure for him , and put up with the ( to him ) trifling pain of offended Benevolence , what is to be ...
الصفحة 55
... primary obligation to the virtuous act , and reduces duty to a question of secondary and external sanc- tions . It fails , further , in its definition of Virtue , and , like Shaftesbury's , is too narrow in its conception of the ends of ...
... primary obligation to the virtuous act , and reduces duty to a question of secondary and external sanc- tions . It fails , further , in its definition of Virtue , and , like Shaftesbury's , is too narrow in its conception of the ends of ...
الصفحة 95
... primary , by which I mean that the disap- probation of men would not act as an obligatory force upon him , but only the consequences of that disappro- bation as these might touch his interests . The force of disapprobation or evil ...
... primary , by which I mean that the disap- probation of men would not act as an obligatory force upon him , but only the consequences of that disappro- bation as these might touch his interests . The force of disapprobation or evil ...
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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.