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87

Feré why feré – why not pinchas? Nobody can say.

Then he goes on to arrange his half virtues under two
heads –
Continentia et Tolerantia – continence & tolerance – corresponding he
says with the concupiscent & irascible appetites – continence being taken in
hand by concupiscence & tolerance by irascibility. Now the difference between
the whole & the half virtues being constituted only by the presence or absence of
reluctance there seems no reason why the same division should not apply to
every part of the field of virtue. But the farther he proceeds the deeper is
the darkness gathered round him – & the imperfection of his classification becomes
palpable. Does he mean by tolerantia, the subjection of one's self to bodily pain? Truly
does he, if he is to be believed. Semivirtutes versantur primo, circa Voluptates, est Continentia
secundo circa Dolores est Folevantia† p 70 8 71

Tolerantia thereupon continues he a little farther in est virtus imperfecta
qua res adversas et laboriosus cum quodam colore conjunctas honestatis gratia magno
animo pazferre conamur.

Objectum ijus nent Res adversa sive Dolores non vero quivis sed
in prasertun, quibus pterique succumbunt ex imbecilliate Animi.

IrascibilityThe irascible appetite is that which seeks to visit with its
anger ill will the object of its ill will anger – the appetite receiving seeking its gratification by the
production of pain in the breast of him who is the subject of its visitation.
But the seat of the pain produced by anger is really the heart of the angry person.
The suffering – the "tolerant" person Does this make him virtuous – which it ought
to do according to the Aristotelian definition.

Yet according to the Oxford view of the Oxford teacher
of morality, – this subject which he has left involved in such midnight obscurity
is important in the very highest degree. On it depends the dreadful difference
between salvation & damnation. Yet these very qualities – this continence &
tolerance, which Aristotle dismisses with the light character of imperfect virtues
are in a Theological point of view (so says the Oxonian moralist) not only among
the most perfect but among the most arduous virtues. According to Aristotle's Morality
half is no more than half – a half virtue is but a half virtue. According to
Oxford Theology half is equal to, – if not greater than the whole. But in this
mystery is made out of every thing, – & out of nothing, – & the more mystery
the more merit.

It would indeed have been well if to the Aristotelian appetites
the appetite for mystery had been added by the Oxonian – an appetite which
may be described as being always in the forest of so-called religion, hunting
for absurdity & nonsense, – & feeding upon its aliment with a relish
directly proportioned to its grossness.

Identifier: | JB/015/233/001 "JB/" can not be assigned to a declared number type with value 15.
Date_1		Marginal Summary Numbering
Box	015	Main Headings	deontology
Folio number	233	Info in main headings field
Image	001	Titles
Category	linking material	Number of Pages	1
Recto/Verso	recto	Page Numbering	f87
Penner	sir john bowring	Watermarks
Marginals		Paper Producer
Corrections		Paper Produced in Year
Notes public		ID Number	5449
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