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be such that the sum of happiness is diminished by his conduct —
if his rules are not in conformity with the demands of
utility, —his principle — or in other words, pertinacity — will be
useless or pernicious to the extent in which he fails to give
adherence to the deontological law. Accordingly it is by contrast
with him who is called a man of no principle that a man
of principle obtains approbation. A man of no principle
is a man who without regard for to consequences allows the
of pleasant present pleasure or the apprehension of
present pain to direct his conduct, — while a man of bad
principle is one who has laid down for himself a rule
that the welfare of others shall on no occasion form
a part of his consideration: as for instance when he
determines to do mischief to every man whose opinions on
any particular subject differ from his own. In such a
case, those who do not form join him in the observance
of his rule will concur in the propriety of affixing to him
the title of a bad principled man. It is possible for the
man of bad principle to be less pernicious than the
man of no principle: the one will on all occasions make
his line of conduct subservient — to his immediate ends —
he has no principle to prevent his doing so; the other
may have some good principle, operating at times to
correct and contract the bad principle: independent,
of which the bad principle may be inert
from want of excitement, or opportunity of exercise, —
while the mind of the man of no principle is open to
every impression.
Q [Every pleasure is (prima facie) good and ought
in itself
to be pursued. Every pain is (prima facie) evil and ought
in itself
to be avoided.
The fact that after experience of its enjoyment, a
man pursues a pleasure, is in itself evidence of its goodness.
Every act whereby pleasure is reaped, is, all consequences
apart, good.
Every act by which pleasure is reaped, without any
result of pain, is pure gain to happiness — every act
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