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<head>1824 Dec. 3<lb/> | <head>1824 Dec. 3<lb/> | ||
Deontology Private< | Deontology Private</head> | ||
<note>§. Beginning</note> | |||
<p>2</p> | |||
< | <p>Prudence is <del>the choice of apt</del> in proportion to the aptitude<lb/> | ||
of the choice made of means with reference to an end: that<lb/> | |||
Prudence is <del>the choice of apt</del> in proportion to the aptitude<lb/> | end being happiness. Subjects of consideration self and all<lb/> | ||
of the choice made of means with reference to an | others. Self-regarding prudence is the apt choice of means<lb/> | ||
end being happiness | with reference to the happiness of the chooser in a case in<lb/> | ||
others Self-regarding prudence is the apt choice of | |||
with reference to the happiness of the chooser in a case in <lb/> | |||
which by whatsoever he <sic>chuse</sic> the happiness of no other sensible <add>sentient</add><lb/> | which by whatsoever he <sic>chuse</sic> the happiness of no other sensible <add>sentient</add><lb/> | ||
being will be affected: | being will be affected: extra-regarding Prudence is the apt choice<lb/> | ||
of | of means with reference to that same end in a case or<lb/> | ||
about by the course he takes—by the course taken by the<lb/> | |||
amount he gives to his | amount he gives to his active faculty, the happiness of<lb/> | ||
some other sensible being is in | some other sensible being is in some way <add>shape</add> or other, in some<lb/> | ||
degree or other affected.< | degree or other affected.</p> | ||
Take | <p>Take <add>the maximization of</add> your own happiness for the object of your endeavour:<lb/> | ||
then | then say, every sentient being to himself: then say,<lb/> | ||
every sentient being to itself: every | every sentient being to itself: every sentiment which is at the same<lb/> | ||
time | time an <hi rend="underline">agent</hi> being: in which case it seems probable that<lb/> | ||
all are | all are.</p> | ||
<p><del>First</del> earliest and most corporeal subject <del>end</del> of consideration<lb/> | |||
and object of endeavour must to every sentient being<lb/> | |||
be his own happiness. It can not be otherwise <del>every human</del><lb/> | |||
being | <del>being is nearest. To</del> To no human <add>or other</add> being is any other<lb/> | ||
so | so near as himself: to no human being are <add>is</add> any others<lb/> | ||
so dear as himself. It is not deniable that <add>conducive to the happiness of each</add> it should be<lb/> | |||
otherwise.</p> | |||
Had Adam cared more for the happiness of Eve<lb/> | <p>Had Adam cared more for the happiness of Eve<lb/> | ||
than for his own, | than for his own,—Eve at the same time any more for the<lb/> | ||
happiness of Adam than for | happiness of Adam than for ours, Satan <del><gap/></del> would not<lb/> | ||
have needed to give himself the trouble of temptation. | have needed to give himself the trouble of temptation. <add>Mental</add> Misery<lb/> | ||
would have spared him <add>saved him from</add> the | would have spared him <add>saved him from</add> the prospect of their happiness: or<lb/> | ||
Death of both would have spared him <add>saved him from</add> the prospect of<lb/> | Death of both would have spared him <add>saved him from</add> the prospect of<lb/> | ||
their existence< | their existence.</p> | ||
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{{Metadata:{{PAGENAME}}}} | {{Metadata:{{PAGENAME}}}}{{Completed}} | ||
1824 Dec. 3
Deontology Private
§. Beginning
2
Prudence is the choice of apt in proportion to the aptitude
of the choice made of means with reference to an end: that
end being happiness. Subjects of consideration self and all
others. Self-regarding prudence is the apt choice of means
with reference to the happiness of the chooser in a case in
which by whatsoever he chuse the happiness of no other sensible sentient
being will be affected: extra-regarding Prudence is the apt choice
of means with reference to that same end in a case or
about by the course he takes—by the course taken by the
amount he gives to his active faculty, the happiness of
some other sensible being is in some way shape or other, in some
degree or other affected.
Take the maximization of your own happiness for the object of your endeavour:
then say, every sentient being to himself: then say,
every sentient being to itself: every sentiment which is at the same
time an agent being: in which case it seems probable that
all are.
First earliest and most corporeal subject end of consideration
and object of endeavour must to every sentient being
be his own happiness. It can not be otherwise every human
being is nearest. To To no human or other being is any other
so near as himself: to no human being are is any others
so dear as himself. It is not deniable that conducive to the happiness of each it should be
otherwise.
Had Adam cared more for the happiness of Eve
than for his own,—Eve at the same time any more for the
happiness of Adam than for ours, Satan would not
have needed to give himself the trouble of temptation. Mental Misery
would have spared him saved him from the prospect of their happiness: or
Death of both would have spared him saved him from the prospect of
their existence.
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