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<head>4 C</head> <head>Inf. Paederasty<!-- ligature --></head> | <head>4 C</head> <head>Inf. Paederasty<!-- ligature --></head> | ||
<p><note>God's burning Sodom <del><gap/></del> <add>whether a</add> sufficient warrant.</note><lb/> | <p><note>God's burning Sodom <del><gap/></del> <add>whether a</add> sufficient warrant.</note><lb/> | ||
It has been [said] observed with regard to this offence that God himself punished it with fire: and<lb/> this has been given as a reason, not only <del>why</del> <add>for it's</add><lb/> it's being punished, but for it's being punished<lb/> with fire.</p> | It has been [said] observed with regard to this offence<lb/> that God himself punished it with fire: and<lb/> this has been given as a reason, not only <del>why</del> <add>for it's</add><lb/> it's being punished, but for it's being punished<lb/> with fire.</p> | ||
<p>But in the first place it is as true of this <gap/><lb/> as of any other that God's punishment [it] can<lb/> never] may be a very good reason for <del><gap/></del> <add><gap/></add> <gap/><lb/> <gap/> it, but never <gap/> to a reason for <unclear>his</unclear> <gap/><lb/> <gap/> it.</p> <!-- Paragraph written in pencil and very faint --> | <p>But in the first place it is as true of this <gap/><lb/> as of any other that God's punishment [it] can<lb/> never] may be a very good reason for <del><gap/></del> <add><gap/></add> <gap/><lb/> <gap/> it, but never <gap/> to a reason for <unclear>his</unclear> <gap/><lb/> <gap/> it.</p> <!-- Paragraph written in pencil and very faint --> | ||
<p>1. If God as is supposed <add>according to supposition</add> has punished any <sic>practise</sic>,<lb/> it was either an account of the mischievousness<lb/> of the practise to society or on some other account:<lb/> If the practise be <del | <p>1. If God as is supposed <add>according to supposition</add> has punished any <sic>practise</sic>,<lb/> it was either an account of the mischievousness<lb/> of the practise to society or on some other account:<lb/> If the practise be <del>mischievous</del> <add>of the number of those which are prejudicial</add> to society, it will be<lb/> already to be punished on that ground; there is no occasion<lb/> to mention any other. If it be not prejudicial<lb/> <del>for</del> to <del>so</del> society, there can be no other reason for <add>society</add> [man<lb/> to punish it.] to meddle with it.</p> | ||
<p>2. If <del>God has</del> it be for any other reason than it if<lb/> it's being <del> | <p>2. If <del>God has</del> it be for any other reason than it if<lb/> it's being <del>mischievous</del> <add>prejudicial</add> to society that God has punished<lb/> the act in question, <del>there</del> can <add>this can</add> be no reason at all for<lb/> <add>a man's</add> punishing it: <del><gap/></del> For <del>nothing</del> there can be no reason<lb/> but this to man. If then God punished it, it was<lb/> for a reason which man can not know.</p> | ||
3. When it is clear that in any individual instance<lb/> God has punished an act, in that individual instance<lb/> the very circumstance of <del>his punishing it</del> <add>its being <del>known to have</del> <add>he who</add> punished it</add> ought with<lb/> us to be a sufficient reason <add>for <gap/> having done so</add>. But where can | <p>3. When it is clear that in any individual instance<lb/> God has punished an act, in that individual instance<lb/> the very circumstance of <del>his punishing it</del> <add>its being <del>known to have</del> <add>he who</add> <add>punished it</add> ought with<lb/> us to be a sufficient reason <add>for <gap/> having done so</add>. But where we can find no <add>other</add> </p> | ||
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4 C Inf. Paederasty
God's burning Sodom whether a sufficient warrant.
It has been [said] observed with regard to this offence
that God himself punished it with fire: and
this has been given as a reason, not only why for it's
it's being punished, but for it's being punished
with fire.
But in the first place it is as true of this
as of any other that God's punishment [it] can
never] may be a very good reason for
it, but never to a reason for his
it.
1. If God as is supposed according to supposition has punished any practise,
it was either an account of the mischievousness
of the practise to society or on some other account:
If the practise be mischievous of the number of those which are prejudicial to society, it will be
already to be punished on that ground; there is no occasion
to mention any other. If it be not prejudicial
for to so society, there can be no other reason for society [man
to punish it.] to meddle with it.
2. If God has it be for any other reason than it if
it's being mischievous prejudicial to society that God has punished
the act in question, there can this can be no reason at all for
a man's punishing it: For nothing there can be no reason
but this to man. If then God punished it, it was
for a reason which man can not know.
3. When it is clear that in any individual instance
God has punished an act, in that individual instance
the very circumstance of his punishing it its being known to have <add>he who punished it ought with
us to be a sufficient reason for having done so. But where we can find no other
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Identifier: | JB/072/187/004"JB/" can not be assigned to a declared number type with value 72. |
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not numbered |
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072 |
penal code |
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187 |
paederasty |
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004 |
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text sheet |
4 |
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recto |
f1 / f2 / f3 / f4 |
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jeremy bentham |
[[watermarks::gr [crown motif] [britannia with shield emblem]]] |
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23804 |
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