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<p>30 Aug. 1814 S. 3</p> | |||
<head>Logic or Deontology</head> | |||
<note>Ch Well being</note> | |||
<p>3 <note>§3. Well being <unclear>predominant</unclear></note></p> | |||
<p><foreign>Lectio <unclear>uniminess</unclear></foreign></p> | |||
<p>If Manpertine is to be believed, <del>the</del> it is clearly <add>to a great amount</add> on<lb/> | |||
the side if ill-being that the balance lies.</p> | |||
<p>The precise lines or even purport of this argument<lb/> | |||
I do not now remember. The book is not at hand, nor is<lb/> | |||
it worth looking for. <del>If I</del> <add><unclear>Horner's</unclear></add> <del>the</del> <hi rend="underline"><unclear>Iqui-fit</unclear> <gap/></hi>, if I <unclear>misredled</unclear><lb/> | |||
not, or something of that strain. <del>Every <gap/> <gap/></del><lb/> | |||
<del>it possessing</del> <add>To</add> better<del>ing</del> his condition: to acquire for the future<lb/> | |||
some means of enjoyment more than at present he is in possession<lb/> | |||
of — is the aim of every man. <del><gap/> <gap/> <gap/></del> Not perhaps<lb/> | |||
in the character of one universal proposition, true: but for argument<lb/> | |||
sake, be it so. What then does it prove? — that<lb/> | |||
in other particulars to the balance on the side of well-being<lb/> | |||
or of ill-being, an element of well-being <del>every</del> is in the<lb/> | |||
possession of every man — the <add>a</add> pleasure of expectation — a<lb/> | |||
pleasure of hope.</p> | |||
<p>No (Will it be said) — it is not <del>to obtain</del> for the <unclear>enerions</unclear><lb/> | |||
of a sum <add>balance</add> on the side of pleasure that a man looks<lb/> | |||
forward and labours for a change of <add>in his</add> condition but for the<lb/> | |||
diminution of a sum <add>balance</add> on the side of pain? Among <del>those</del> <add>any</add><lb/> | |||
<del>with</del> of those whom Horner could have had in view,<lb/> | |||
this, at any rate, could not have been the case. Why?<lb/> | |||
Because among them, so far from being an object of horror,<lb/> | |||
<del><gap/></del> suicide was an object of praise and admiration.<lb/> | |||
"<foreign>Dum master</foreign>," <add>(asks Markel)</add> "<foreign>nam quid majus <unclear>Othoun</unclear> fuit</foreign>?"</p> | |||
<p>To be consistent, the admirers of Jesus should likewise<lb/> | |||
be admirers of this Otho. Otho was Jesus though upon an inferior<lb/> | |||
scale. What Jesus did to save men from misery after death<lb/> | |||
Otho did to save men <add>from the miseries of evil now —</add> from misery and death.</p> | |||
<p>As to <add>his</add> motives, in the case of Otho, it is true <add>what</add> we <del><gap/></del><lb/> | |||
<del><gap/></del> believe concerning them <add>if we believe them to be as above</add>, | |||
it is from his own account that <del><gap/></del> we<lb/> | |||
must take them. But so must we, in the case of Jesus: <del><gap/></del><lb/> | |||
his account — that is the account given by others of such his <add>that account of his</add><lb/> | |||
account.</p> | |||
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{{Metadata:{{PAGENAME}}}} | {{Metadata:{{PAGENAME}}}}{{Completed}} | ||
30 Aug. 1814 S. 3
Logic or Deontology Ch Well being
3 §3. Well being predominant
Lectio uniminess
If Manpertine is to be believed, the it is clearly to a great amount on
the side if ill-being that the balance lies.
The precise lines or even purport of this argument
I do not now remember. The book is not at hand, nor is
it worth looking for. If I Horner's the Iqui-fit , if I misredled
not, or something of that strain. Every
it possessing To bettering his condition: to acquire for the future
some means of enjoyment more than at present he is in possession
of — is the aim of every man. Not perhaps
in the character of one universal proposition, true: but for argument
sake, be it so. What then does it prove? — that
in other particulars to the balance on the side of well-being
or of ill-being, an element of well-being every is in the
possession of every man — the a pleasure of expectation — a
pleasure of hope.
No (Will it be said) — it is not to obtain for the enerions
of a sum balance on the side of pleasure that a man looks
forward and labours for a change of in his condition but for the
diminution of a sum balance on the side of pain? Among those any
with of those whom Horner could have had in view,
this, at any rate, could not have been the case. Why?
Because among them, so far from being an object of horror,
suicide was an object of praise and admiration.
"Dum master," (asks Markel) "nam quid majus Othoun fuit?"
To be consistent, the admirers of Jesus should likewise
be admirers of this Otho. Otho was Jesus though upon an inferior
scale. What Jesus did to save men from misery after death
Otho did to save men from the miseries of evil now — from misery and death.
As to his motives, in the case of Otho, it is true what we
believe concerning them if we believe them to be as above,
it is from his own account that we
must take them. But so must we, in the case of Jesus:
his account — that is the account given by others of such his that account of his
account.
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Identifier: | JB/014/040/001"JB/" can not be assigned to a declared number type with value 14. |
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deontology |
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logic or deontology |
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jeremy bentham |
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