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<p>Prudence is <del>the choice of apt</del> in proportion to the aptitude<lb/> | <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 <unclear>end</unclear>: that<lb/> | of the choice made of means with reference to an <unclear>end</unclear>: that<lb/> | ||
end being happiness | end being happiness Subjects of <unclear>condition</unclear> self and all<lb/> | ||
others Self-regarding prudence is the apt choice of men<lb/> | others. Self-regarding prudence is the apt choice of men<lb/> | ||
with reference to the happiness of the chooser in a case in <lb/> | 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: extraregarding Prudence is the apt choice<lb/> | being will be affected: extraregarding Prudence is the apt choice<lb/> | ||
of <unclear>means</unclear> with reference to that same | of <unclear>means</unclear> <!-- or "men"? -->with reference to that same <unclear>sent</unclear> to a <unclear>case</unclear> or<lb/> | ||
<gap/> by the course he takes -- by the course taken by the<lb/> | <gap/> by the course he takes -- by the course taken by the<lb/> | ||
amount he gives to his <gap/> faculty, his happiness if<lb/> | amount he gives to his <gap/> faculty, his happiness if<lb/> | ||
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degree or other affected.<lb/></p> | degree or other affected.<lb/></p> | ||
<p>Take again <add>the maximization of</add> an happiness for the object of your endeavour:<lb/> | <p>Take again <add>the maximization of</add> <unclear>an</unclear> happiness for the object of your endeavour:<lb/> | ||
then | then say, every human being to himself: then say,<lb/> | ||
every sentient being to itself: every sentient which is at the <unclear>same</unclear><lb/> | every sentient being to itself: every sentient which is at the <unclear>same</unclear><lb/> | ||
time <unclear>an</unclear> <hi rend="underline">agent</hi> being: in which case it seems probable that<lb/> | time <unclear>an</unclear> <hi rend="underline">agent</hi> being: in which case it seems probable that<lb/> | ||
all are</p> | all are</p> | ||
<p> | |||
<del>That</del> < | <del>That</del> <unclear>latest</unclear> and <unclear>most</unclear> <unclear>important</unclear> subject <del><unclear>and</unclear></del> of consideration<lb/> | ||
<unclear>and</unclear> object of <unclear>interest</unclear> must to every sentient being<lb/> | <unclear>and</unclear> object of <unclear>interest</unclear> must to every sentient being<lb/> | ||
<unclear>be</unclear> his <unclear>own</unclear> happiness. It can not be otherwise <del>every human</del><lb/> | <unclear>be</unclear> his <unclear>own</unclear> happiness. It can not be otherwise <del>every human</del><lb/> | ||
<del>being is nearest</del> <del>I</del> To no human <add>or other</add> being is any other <lb/> | <del>being is nearest</del> <del>I</del> To no human <add>or other</add> being is any other <lb/> | ||
so <unclear>near</unclear> as himself: to no human being <unclear>are</unclear> any others<lb/> | so <unclear>near</unclear> as himself: to no human being <unclear>are</unclear> any others<lb/> | ||
so dear as himself. It is not damnable <add><gap/> to the happiness of each</add> that it should be<lb/> | so dear as himself. It is not <unclear>damnable</unclear> <add><gap/> to the happiness of each</add> that it should be<lb/> | ||
otherwise | otherwise</p> | ||
Had Adam cared more for the happiness of Eve<lb/> | Had Adam cared more for the happiness of Eve<lb/> | ||
than for his own, | than for his own,—nor at the same time every man for the<lb/> | ||
happiness of Adam than for <gap/>, Satan | happiness of Adam than for <gap/>, Satan <del><gap/></del> would not<lb/> | ||
have needed to give himself the trouble of temptation. <add>< | have needed to give himself the trouble of temptation. <add><gap/></add> This very<lb/> | ||
would have spared him <add>saved him from</add> the prospect of their happiness: or<lb/> | 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/> | ||
1824 Dec. 3
Deontology Private
2
Beginning
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 condition self and all
others. Self-regarding prudence is the apt choice of men
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: extraregarding Prudence is the apt choice
of means with reference to that same sent to a case or
by the course he takes -- by the course taken by the
amount he gives to his faculty, his happiness if
some other sensible being is in some way shape or other, in some
degree or other affected.
Take again the maximization of an happiness for the object of your endeavour:
then say, every human being to himself: then say,
every sentient being to itself: every sentient which is at the same
time an agent being: in which case it seems probable that
all are
That latest and most important subject and of consideration
and object of interest must to every sentient being
be his own happiness. It can not be otherwise every human
being is nearest I To no human or other being is any other
so near as himself: to no human being are any others
so dear as himself. It is not damnable to the happiness of each that it should be
otherwise
Had Adam cared more for the happiness of Eve
than for his own,—nor at the same time every man for the
happiness of Adam than for , Satan would not
have needed to give himself the trouble of temptation. This very
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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1829-12-03 |
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deontology |
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jeremy bentham |
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