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<note>Equality <gap/>&amp; Locke</note><lb/><head>3</head><lb/><p> <add> make </add> them (or any of them] keep it?  What should<lb/> make them or any of them keep it for two <gap/><lb/><add> together? </add>  these were questions which it never<lb/> occurred to him to ask himself.  If it had, <lb/> he would have found no answer till he came <lb/> to <hi rend="underline">government</hi> and then he would have found<lb/> if <del>binding </del> contracts <del>by </del> capable of binding<lb/> are in question <add> what is meant </add> (and what is a contract good<lb/> for that does not bind?) it was contracts that<lb/> came from government, not government from<lb/>contracts. </p> <p> Were <del> more </del> human creatures born as Ovid<lb/> feigned, and as Locke conceived them to be born <lb/> as Ovid feigned them <del> to be born </del> in <add> <unclear>just</unclear> </add> earnest, and<lb/> Locke in <unclear>sober</unclear> sadness, the fate that <unclear>Cadmus's</unclear> <lb/> children met with, is the <del><gap/></del> fate which it<lb/> would have been most natural for Locke's children<lb/> to have met with.  The <del> <gap/></del> mischiefs of bad <lb/> faith, the <gap/> of not <del> <gap/> </del> keeping bargains <lb/> are to be learnt only by experience.  To <lb/> obey is to give up ones own will to that of another <lb/> man: to do that which is disagreeable.  What should <lb/> <gap/> a man to do that which is disagreeable to him <lb/> <add> at the time </add> but his apprehension (suggested by experience) that <lb/> if he does not do that which is disagreeable to him <lb/> now, he will be obliged <add> sooner or later </add> to suffer some thing still more <lb/> disagreeable to him another time?  But in apprehension <lb/> <add> of [+]<note> [+]of that sort is what nothing but experience can have produced</note></add> </p>
<p><note>Equality <gap/>&amp; Locke</note></p><lb/>
<head>3</head><lb/>
<p> <add> make </add> them (or any of them] keep it?  What should<lb/> make them or any of them keep it for two <gap/><lb/><add> together? </add>  these were questions which it never<lb/> occurred to him to ask himself.  If it had, <lb/> he would have found no answer till he came <lb/> to <hi rend="underline">government</hi> and then he would have found<lb/> if <del>binding </del> contracts <del>by </del> capable of binding<lb/> are in question <add> what is meant </add> (and what is a contract good<lb/> for that does not bind?) it was contracts that<lb/> came from government, not government from<lb/>contracts. </p>  
 
<p> Were <del> more </del> human creatures born as Ovid<lb/> feigned, and as Locke conceived them to be born <lb/> as Ovid feigned them <del> to be born </del> in <add> just</add> earnest, and<lb/> Locke in sober sadness, the fate that <unclear>Cadmus's</unclear> <lb/> children met with, is the <del><gap/></del> fate which it<lb/> would have been most natural for Locke's children<lb/> to have met with.  The <del> <gap/></del> mischiefs of bad <lb/> faith, the <gap/> of not <del> <gap/> </del> keeping bargains <lb/> are to be learnt only by experience.  To <lb/> obey is to give up ones own will to that of another <lb/> man: to do that which is disagreeable.  What should <lb/> reduce a man to do that which is disagreeable to him <lb/> <add> at the time </add> but his apprehension (suggested by experience) that <lb/> if he does not do that which is disagreeable to him <lb/> now, he will be obliged <add> sooner or later </add> to suffer some thing still more <lb/> disagreeable to him another time?  But in apprehension <lb/> <add> of [+]<note> [+]of that sort is what nothing but experience can have produced</note></add> </p>




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Equality & Locke


3

make them (or any of them] keep it? What should
make them or any of them keep it for two
together? these were questions which it never
occurred to him to ask himself. If it had,
he would have found no answer till he came
to government and then he would have found
if binding contracts by capable of binding
are in question what is meant (and what is a contract good
for that does not bind?) it was contracts that
came from government, not government from
contracts.

Were more human creatures born as Ovid
feigned, and as Locke conceived them to be born
as Ovid feigned them to be born in just earnest, and
Locke in sober sadness, the fate that Cadmus's
children met with, is the fate which it
would have been most natural for Locke's children
to have met with. The mischiefs of bad
faith, the of not keeping bargains
are to be learnt only by experience. To
obey is to give up ones own will to that of another
man: to do that which is disagreeable. What should
reduce a man to do that which is disagreeable to him
at the time but his apprehension (suggested by experience) that
if he does not do that which is disagreeable to him
now, he will be obliged sooner or later to suffer some thing still more
disagreeable to him another time? But in apprehension
of [+] [+]of that sort is what nothing but experience can have produced



Identifier: | JB/100/108/001"JB/" can not be assigned to a declared number type with value 100.

Date_1

Marginal Summary Numbering

Box

100

Main Headings

civil code

Folio number

108

Info in main headings field

Image

001

Titles

Category

text sheet

Number of Pages

1

Recto/Verso

recto

Page Numbering

e3

Penner

jeremy bentham

Watermarks

Marginals

Paper Producer

Corrections

Paper Produced in Year

Notes public

ID Number

32124

Box Contents

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