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SUBSCRIPTIONS. Mischief of. Intercepts Genius and it's discoveries. Obj. to this, & Reply.
I
Mischief
It prevents the formation of penetrating
geniuses, and intercepts the discoveries they might
make
Obj. It is not necessary for the increase of the prosperity of Society that all should be penetrating
geniuses; nor possible: it is calculated
for the bulk of mankind - the bulk of mankind
must ever be composed of insipids cyphers - every man
cannot in the same walk excell every other
those which would be penetrating geniuses
It is for the few to make discoveries, and for
the many to profit by them.
without them it, will be penetrating geniuses
notwithstanding and make discoveries.
Answ. 1st By If it prevents not the formation, at
least it prevents the reception of discoveries, and
and the reduction of them to practise: that is, it intercepts
so much happiness as the reduction of them to
practise would o introduce +. Now all truths which procure
on this head remain to be discovered are truths
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the nature discovery of which it is of a nature to produce,
happiness, at least there are many such
truths, and it is for the sake of these only that
the mischievousness of this instruction is complained of II II that the complaint is made
Good sense consists or just thinking in the reception embracement ++ ++ assent to -embracement
of these truths of which genius consists in the
discovery: by the same quality [of it] therefore
by which it opposes the formation of geniuses, it
opposes the progress of good sense.
Answ. 2d. But it prevents the formation of geniuses
since genius as Helvetius has proved incontestibly
is more the affect of hazard,
i:e: those exterior circumstances that constitute indication,
that it is of original constitution.
Just thinking upon good sense the embracement
of these truths which :
I dare appeal To those who having too long
lived in professional subjection to these consecrated
absurdities, have signalized themselves in those
works of reason which to shine in requires
an undisguised prospect of the foundations of morality
I appeal to their experience appeal whether at the moment
they had cast which saw them burst from the shackles
of systematical delusion, gave them not a strengthvigour<add>of mind
SUBSCRIPTION. Mischief of to Persons in general - InterceptsI [ ] Genius, and it's discoveries - Obj. and Reply
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Are there not those who strive incessantly
to present us with the spectacle of their
liberty - the right of all others the most
intolerable to our eyes?
Beccaria §40 p.184. Falsa ide d'utiliti
e quella che comosida ai sentimenti in veu
di eccilarli, che dici all Logica, servi
which says to Reason, be a slave.
...p.183....l'impere della forza sulle enacteumous
del quele le sole sole conquisto
sono la dissimulazione, indi l'avvilimento- - -
unknown they never knew before?</p>
O those whose grateful pen gratitude [has] avenged a Lind & Horne
virtuous and unhappyinjured King with the applause in the eyes before applauding
of Europe, whose justice less brilliant but not less useful has exposed that that of her
der'd taken of Jurisprudence to the ridicule
of England, was it not so? have I not said true? one
O thou, whose sterner effortsso lately and to have checked
the arm of power, and made caused the wielders of a noting force
to champ at the bit of disappointment, have I
not said true?
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What sort of belief is that which is bestowd
without reflection?
Of what imaginable use can itsuch belief be [to [God or man]
supposing any belief, as such, to be of use? or merit
When we cannot bring ourselves to believe
what men tell us comes from God, is it the
word of God, or the word of Man that we dispute?
Is there any man so senseless as to dispute
or disbelieve, what hehimself thinks God has told us?
On the question "whether God has commanded a
thing to be believed","or not","whether he has said a
thing or not"," where is thegreater merit in holding
with equal sincerity, for the positive orthan for the
negative?
Why is [+] the obliging of a man to profess a thing [+] God's having said a thing brought in to justify the forcing others to profess it
justified upon God's having said., when that
and no viz. whether he as or no]other is the very thing question in dispute?
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