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<p>9 Sept 1814 3</p> | |||
<head>Logic or Ethics</head> | |||
<note>Ch <foreign>Summum bonum</foreign></note> | |||
<p>3</p> | |||
<p>To the vulgar they left the enjoyment of <del>such</del> pleasure in this or that<lb/> | |||
<del>such</del> <add><del>whatever</del></add> shape<del>s</del> or whatever shape it might fall in the way<lb/> | |||
of each man to lay hold of. For the scholars <add>their own disciples</add> of their School<lb/> | |||
they received <del>the <gap/> <foreign>summum bonum</foreign></del> a thing they called the<lb/> | |||
<foreign>summum bonum</foreign>. This <foreign>summum bonum</foreign> what is it?<lb/> | |||
<note><!-- Greek lettering -->?</note><lb/> | |||
was it pleasure? O no: <del>that</del> pleasure was not good enough<lb/> | |||
for them: their <foreign>summum bonum</foreign> was something that was better<lb/> | |||
than pleasure: and better it could well be without being different<lb/> | |||
from it.</p> | |||
<p>Had their practice been of a piece with their doctrine<lb/> | |||
<del><gap/></del> it would have been that of the dog, who, to hunt the <unclear>shuder</unclear><lb/> | |||
let drop the substance <add>of a beef <sic>stake</sic> let drop the <sic>stake</sic></add>. Not theirs was no such folly.<lb/> | |||
Pleasure was good <add>for one use</add> for one thing <add>use</add>, <foreign>summum bonum</foreign> for another:<lb/> | |||
pleasure to be enjoyed; <foreign>summum bonum</foreign> to be talked of.<lb/> | |||
While they were all of them chattering about the <foreign>summum bonum</foreign><lb/> | |||
each was amusing himself with their respective <!-- Greek lettering -->.<lb/> | |||
<del><gap/></del> Socrates had his Alcibiades, Plato his <unclear>Actis</unclear>, Aristotle<lb/> | |||
his ,<add>+</add> each of them his favourites of either<lb/> | |||
<note><add>+</add> <gap/> <gap/> Diogenes Laêrtius</note><lb/> | |||
sex without number, whom no history has canonized.</p> | |||
<head>Note (a)</head> | |||
<p>(a) Dependent on public opinion for <add>that</add> reputation which<lb/> | |||
to the head of a party or a <unclear>set/sect</unclear> is always money's worth,<lb/> | |||
and upon occasion many, they know better than to suffer<lb/> | |||
themselves to be governed by their minions, as James the<lb/> | |||
first of England was by his. Socrates the most prudent<lb/> | |||
of them all, Socrates such <del>was the</del> as he himself declared<lb/> | |||
was the <unclear>heat</unclear> of his constitution and such the <unclear>tone</unclear> of his<lb/> | |||
desires, <del>durst not when he came</del> <add>upon his coming</add> in company with a<lb/> | |||
person of his own <unclear>sex</unclear>, <sic>durst</sic> not if the person were young<lb/> | |||
and handsome, accept him with the sort of salutation which<lb/> | |||
was customary, for fear of losing <add>forfeiting</add> his independence.</p> | |||
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{{Metadata:{{PAGENAME}}}} | {{Metadata:{{PAGENAME}}}}{{Completed}} | ||
9 Sept 1814 3
Logic or Ethics Ch Summum bonum
3
To the vulgar they left the enjoyment of such pleasure in this or that
such whatever shapes or whatever shape it might fall in the way
of each man to lay hold of. For the scholars their own disciples of their School
they received the summum bonum a thing they called the
summum bonum. This summum bonum what is it?
?
was it pleasure? O no: that pleasure was not good enough
for them: their summum bonum was something that was better
than pleasure: and better it could well be without being different
from it.
Had their practice been of a piece with their doctrine
it would have been that of the dog, who, to hunt the shuder
let drop the substance of a beef stake let drop the stake. Not theirs was no such folly.
Pleasure was good for one use for one thing use, summum bonum for another:
pleasure to be enjoyed; summum bonum to be talked of.
While they were all of them chattering about the summum bonum
each was amusing himself with their respective .
Socrates had his Alcibiades, Plato his Actis, Aristotle
his ,+ each of them his favourites of either
+ Diogenes Laêrtius
sex without number, whom no history has canonized.
Note (a)
(a) Dependent on public opinion for that reputation which
to the head of a party or a set/sect is always money's worth,
and upon occasion many, they know better than to suffer
themselves to be governed by their minions, as James the
first of England was by his. Socrates the most prudent
of them all, Socrates such was the as he himself declared
was the heat of his constitution and such the tone of his
desires, durst not when he came upon his coming in company with a
person of his own sex, durst not if the person were young
and handsome, accept him with the sort of salutation which
was customary, for fear of losing forfeiting his independence.
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Identifier: | JB/014/059/001"JB/" can not be assigned to a declared number type with value 14. |
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1814-09-09 |
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014 |
deontology |
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059 |
logic or ethics |
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001 |
note (a) |
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text sheet |
1 |
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recto |
d3 / e3 |
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jeremy bentham |
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4822 |
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