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<p>1819 Aug. 13 10</p>
<head>Deontology Theoretical</head> <note>1. Theoretical<lb/>
Ch. Pride &amp; Vanity</note>
<p>1</p>


<p>§. Relation of Pride and Vanity to Meanness and Humility.</p>
<p><!-- Pointer symbol --> In <hi rend="underline">Practical</hi> Part. Deontology as applied to the relations<lb/>
between superior and inferior: viz. in the several scales of opulence<lb/>
power, and dignity, natural and factitious.</p>
<p>Meanness has for its opposite, not so much <hi rend="underline">pride</hi>, as<lb/>
<add>the compound appellative</add> elevation-of-mind. But in the use of all these words, there<lb/>
is much <unclear>indeterminativeness</unclear>. Pride, separately taken is rather<lb/>
dyslogistic: elevation of mind, decidedly eulogistic</p>
<p>So in regard to their opposites, humility is <add>rather</add> eulogistic,<lb/>
meanness dyslogistic. But <add>in these two cases</add> there is no such exact relation<lb/>
between opposites as that which has place between prudence and<lb/>
imprudence, benevolence and malevolence, beneficence and maleficence.</p>
<p>If In the import attached to these words and the degree<lb/>
of approbation or <add>and</add> disapprobation attached to the things signified by<lb/>
them, religion &#x2014; the Christian is apt to produce much wavering<lb/>
and inconsistency. In the Christian there are two selves which<lb/>
are continually at variance: the original man of the world, and<lb/>
the religionist whom a Christian <unclear>iduaction</unclear> has fastened upon<lb/>
his shoulders: the <hi rend="underline">original</hi> <add>natural man</add>, who <del>takes</del> <add>in the path of life has</add> for his guide the law <add>imaginary directive</add><lb/>
which has for its sanction <add><unclear>sanctionative</unclear> appendage</add> the popular or moral sanction, and<lb/>
the engrafted <add>factitious</add> <add><unclear>adsictitious</unclear></add> man who in that same path, has taken the<lb/>
<note>under the skin</note><lb/>
Bible, that is <add>on each occasion</add> some one or other of its substitutes &#x2014; the interpretations<lb/>
put upon it.</p>
<p>Thus <add>on many occasions</add> the same conduct which by the man of the world<lb/>
would be <unclear>termed</unclear> meanness would by the man of Christ be<lb/>
<unclear>termed</unclear> humility. But as the ideas <add>respectively</add> attached to these two<lb/>
words are most conveniently indeterminate the man of the world<lb/>
in his anxiety to avoid the reproach of meanness <del>has</del> <add>receivies not</add> when both<lb/>
<add>are</add><lb/>
<note>are <sic>inclosed</sic> in the<lb/>
same <gap/>, <del>no great</del> <add>any</add><lb/>
very troublesome annoyance<lb/>
from any rep<gap/><lb/>
from the man of Christ<lb/>
on the score of a deficiency in the Christian virtue of humility.</note></p>




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1819 Aug. 13 10

Deontology Theoretical 1. Theoretical
Ch. Pride & Vanity

1

§. Relation of Pride and Vanity to Meanness and Humility.

In Practical Part. Deontology as applied to the relations
between superior and inferior: viz. in the several scales of opulence
power, and dignity, natural and factitious.

Meanness has for its opposite, not so much pride, as
the compound appellative elevation-of-mind. But in the use of all these words, there
is much indeterminativeness. Pride, separately taken is rather
dyslogistic: elevation of mind, decidedly eulogistic

So in regard to their opposites, humility is rather eulogistic,
meanness dyslogistic. But in these two cases there is no such exact relation
between opposites as that which has place between prudence and
imprudence, benevolence and malevolence, beneficence and maleficence.

If In the import attached to these words and the degree
of approbation or and disapprobation attached to the things signified by
them, religion — the Christian is apt to produce much wavering
and inconsistency. In the Christian there are two selves which
are continually at variance: the original man of the world, and
the religionist whom a Christian iduaction has fastened upon
his shoulders: the original natural man, who takes in the path of life has for his guide the law imaginary directive
which has for its sanction sanctionative appendage the popular or moral sanction, and
the engrafted factitious adsictitious man who in that same path, has taken the
under the skin
Bible, that is on each occasion some one or other of its substitutes — the interpretations
put upon it.

Thus on many occasions the same conduct which by the man of the world
would be termed meanness would by the man of Christ be
termed humility. But as the ideas respectively attached to these two
words are most conveniently indeterminate the man of the world
in his anxiety to avoid the reproach of meanness has receivies not when both
are
are inclosed in the
same , no great any
very troublesome annoyance
from any rep
from the man of Christ
on the score of a deficiency in the Christian virtue of humility.



Identifier: | JB/014/253/001"JB/" can not be assigned to a declared number type with value 14.

Date_1

1819-08-13

Marginal Summary Numbering

Box

014

Main Headings

deontology

Folio number

253

Info in main headings field

deontology theoretical

Image

001

Titles

Category

text sheet

Number of Pages

1

Recto/Verso

recto

Page Numbering

d10 / e1

Penner

jeremy bentham

Watermarks

Marginals

Paper Producer

Corrections

Paper Produced in Year

Notes public

ID Number

5016

Box Contents

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