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any Ethical inconvenience. <sic>some</sic> colour of<lb/> | any Ethical inconvenience. <sic>some</sic> colour of<lb/> | ||
difference perhaps <add>there may be</add> with regard <unclear>to</unclear> conception<lb/> | difference perhaps <add>there may be</add> with regard <unclear>to</unclear> conception<lb/> | ||
<unclear>tho'</unclear> <add>there was</add> none at all with regard to reality; as<lb/> | <unclear>tho'</unclear> <add><unclear>there was</unclear></add> none at all with regard to reality; as<lb/> | ||
man may <unclear>conceive</unclear> <add>an <add>Ideal</add> <unclear>mental</unclear> separation</add> to things as not being<lb/> | man may <unclear>conceive</unclear> <add>an <add>Ideal</add> <unclear>mental</unclear> separation</add> to things as not being<lb/> | ||
together which never are to be seen asunder: <note>As length & breadth.<lb/> | together which never are to be seen asunder: <note>As length & breadth.<lb/> | ||
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But so it is not with the Divines I <unclear>mention.</unclear><lb/> | But so it is not with the Divines I <unclear>mention.</unclear><lb/> | ||
They set those ends at <unclear>variance</unclear>: [as] assigning<lb/> | They set those ends at <unclear>variance</unclear>: [as] assigning<lb/> | ||
<del>ends</del> <add>< | <del>ends</del> <add><gap/> <gap/></add> to the latter <unclear>those</unclear> things which manifestly<lb/></p> | ||
<pb/> | <pb/> | ||
<head>4</head> | <head>4</head> | ||
<p>are not so to the former, there they begin the<lb/> | <p>are not so to the former, there they begin the<lb/> | ||
rupture. The means to their end as they call<lb/> | rupture. The means to their end as they call<lb/> | ||
it, <del>tho' it ought</del> that which <add>by every | it, <del>tho' it ought</del> that which <add>by every <unclear>title</unclear> & every obligation</add> is <sic>every body's</sic> as well as <sic>their's</sic>, are<lb/> | ||
certain things at all events to be believed, & contain<lb/> | certain things at all events to be believed, & contain<lb/> | ||
others to be done, for which no one was<lb/> | others to be done, for which no one was<lb/> | ||
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From this moment not the Statesman's <sic>practises</sic><lb/> | From this moment not the Statesman's <sic>practises</sic><lb/> | ||
but their <del><unclear><sic>paradims</sic></unclear></del> doctrines become the nuisance.<lb/> | but their <del><unclear><sic>paradims</sic></unclear></del> doctrines become the nuisance.<lb/> | ||
You shall see them confess, because their <unclear>heads</unclear> <add>they are < | You shall see them confess, because their <unclear>heads</unclear> <add>they are <unclear>contrary</unclear></add><lb/> | ||
are <unclear>turned</unclear>, or because it is too manifest to<lb/> | are <unclear>turned</unclear>, or because it is too manifest to<lb/> | ||
deny, that<lb/> | deny, that<lb/> | ||
3 OBSTACLES PREJUDICES Profess:t of DIVINES
It is in the means which they assign for the obtainment
of their end that the diversity is manifested: becomes
manifested & the contemplation of which could alone
have suggested to them the imagining of a
difference.
Were I to be asked what difference I conceive
to be between them, as stated; as above I should
answer, none at all: so truly none at all,
that if one could not say there were none at
all with logical truth, one might at least
act to the world's end as if there were none at all, without
any Ethical inconvenience. some colour of
difference perhaps there may be with regard to conception
tho' there was none at all with regard to reality; as
man may conceive an <add>Ideal mental separation</add> to things as not being
together which never are to be seen asunder: As length & breadth.
The same difference as between & .
But so it is not with the Divines I mention.
They set those ends at variance: [as] assigning
ends to the latter those things which manifestly
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4
are not so to the former, there they begin the
rupture. The means to their end as they call
it, tho' it ought that which by every title & every obligation is every body's as well as their's, are
certain things at all events to be believed, & contain
others to be done, for which no one was
ever or can ever be the better— the Statesman's
no longer identified with their's (for in compliance
to custom I will call it their's) is with them
at best only collateral, & often contrary:
From this moment not the Statesman's practises
but their paradims doctrines become the nuisance.
You shall see them confess, because their heads they are contrary
are turned, or because it is too manifest to
deny, that
The Statesman's end must yield any thing that it be .
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obstacles prejuges professl of divines |
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jeremy bentham |
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