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The object, <add>by</add> which <del>affects</del> <add>enjoyment is excited in</add> the organ <del>with enjoyment</del>, may be<lb/><sic>stiled</sic> the <hi rend='underline'>external</hi> instrument of enjoyment.<lb/> | The object, <add>by</add> which <del>affects</del> <add>enjoyment is excited in</add> the organ <del>with enjoyment</del>, may be<lb/><sic>stiled</sic> the <hi rend='underline'>external</hi> instrument of enjoyment.<lb/> | ||
Pleasures of the Mind are either Pleasures of bare Expectation<lb/> | Pleasures of the Mind are either Pleasures of bare Expectation<lb/> | ||
or pleasures of Possession.<pb/><note>Pleasures of the Mind originate in those of the Body.</note>In the Sum of Happiness throughout life if we were to compare<lb/>that part of it which is contributed by the pleasures<lb/>of the mind, it is probable we should find the latter to<lb/>contribute by much the largest share.<p>paragraph</p>At the same time it must be acknowledged that the latter<lb/>have no other than the former for their foundation. Take any<lb/>pleasure of the mind whatever for an example, and trace it<lb/>up to its course, we shall always find it originating in the<lb/><head>INTROD. CH II. Happiness and Unhappiness - their ingre-[IV]dients</head>.<pb/>Class of the pleasures of the body. Suppose that class away.<lb/>and we shall find that the other never would have had<lb/>existence. This is no more than a consequence or rather a<lb/>branch of the grand proposition made manifest by Locke<lb/>that our ideas all originate from the senses.<p>paragraph</p>Those instances in respect to which the proposition <add>truth of <del>the</del> it</add> is least<lb/>obvious, and consequently most liable to dispute, are<lb/>what <add>such as</add> Law has little or nothing at all to do with. The<lb/>pleasure of serving a friend or voluntarily relieving a<lb/>stranger in distress, it is not for the Law <del><gap/></del> <add>either to give</add> or<lb/>take away. Pleasures of this sort enter not into its calculations:<lb/><add>It is very rarely, and very indirectly, if at all, that</add> they are <del>neither</del> <add>either</add> promoted <del>n</del>or thwarted by its <del><gap/></del><lb/>operations.<p>paragraph</p>This is fortunate for us: as it saves us a multitude of<lb/>intricate discussions: <del>discussions which we may be glad</del> <add>They belong to <del>therefore</del> the subject</add><lb/>of Ethics: to which we need not be sorry<lb/><del>to dismiss to the subject of Ethics to which they belong.</del><lb/>to dismiss them. <note><head>Possessing x Enjoying.</head></note> The distinction between Possessing and Enjoying is familiar:<lb/> <del>it is applied to persons with respect to their</del> It is a common thing <del><gap/></del> to apply<lb/>it for example, to Misers: we speak of them<lb/>as <add>money</add> possessing without enjoying.<p>paragraph</p>This Distribution, this nomenclature given<lb/>to the articles <del>it</del> comprized in it, must<lb/>be carefully. <add>remembered</add> It will be in constant use.<lb/><add>Tis</add> By means of it <add>that</add> that we shall be enabled to<lb/>characterize with precision <add>in a few strokes</add> the effect of<lb/>any of the whole multitude <add><del>those acts whi</del></add> of <del>the</del> acts of which the<lb/>Law takes cognizance.<p>paragraph</p>If an act be worth the notice of a Law it must be<lb/>from its tendency to produce <add>any sort of</add> Pain or Pleasure: if<lb/><del>its tendency</del> Pain or Pleasure <add>it tends to produce</add> must be of some other one of these <del><gap/></del> for there are no other. Whether in any instance it does or no, the proof is in experience.<pb/> | or pleasures of Possession.<pb/><note><head>Pleasures of the Mind originate in those of the Body.</head></note>In the Sum of Happiness throughout life if we were to compare<lb/>that part of it which is contributed by the pleasures<lb/>of the mind, it is probable we should find the latter to<lb/>contribute by much the largest share.<p>paragraph</p>At the same time it must be acknowledged that the latter<lb/>have no other than the former for their foundation. Take any<lb/>pleasure of the mind whatever for an example, and trace it<lb/>up to its course, we shall always find it originating in the<lb/><head>INTROD. CH II. Happiness and Unhappiness - their ingre-[IV]dients</head>.<pb/>Class of the pleasures of the body. Suppose that class away.<lb/>and we shall find that the other never would have had<lb/>existence. This is no more than a consequence or rather a<lb/>branch of the grand proposition made manifest by Locke<lb/>that our ideas all originate from the senses.<p>paragraph</p>Those instances in respect to which the proposition <add>truth of <del>the</del> it</add> is least<lb/>obvious, and consequently most liable to dispute, are<lb/>what <add>such as</add> Law has little or nothing at all to do with. The<lb/>pleasure of serving a friend or voluntarily relieving a<lb/>stranger in distress, it is not for the Law <del><gap/></del> <add>either to give</add> or<lb/>take away. Pleasures of this sort enter not into its calculations:<lb/><add>It is very rarely, and very indirectly, if at all, that</add> they are <del>neither</del> <add>either</add> promoted <del>n</del>or thwarted by its <del><gap/></del><lb/>operations.<p>paragraph</p>This is fortunate for us: as it saves us a multitude of<lb/>intricate discussions: <del>discussions which we may be glad</del> <add>They belong to <del>therefore</del> the subject</add><lb/>of Ethics: to which we need not be sorry<lb/><del>to dismiss to the subject of Ethics to which they belong.</del><lb/>to dismiss them. <note><head>Possessing x Enjoying.</head></note> The distinction between Possessing and Enjoying is familiar:<lb/> <del>it is applied to persons with respect to their</del> It is a common thing <del><gap/></del> to apply<lb/>it for example, to Misers: we speak of them<lb/>as <add>money</add> possessing without enjoying.<p>paragraph</p>This Distribution, this nomenclature given<lb/>to the articles <del>it</del> comprized in it, must<lb/>be carefully. <add>remembered</add> It will be in constant use.<lb/><add>Tis</add> By means of it <add>that</add> that we shall be enabled to<lb/>characterize with precision <add>in a few strokes</add> the effect of<lb/>any of the whole multitude <add><del>those acts whi</del></add> of <del>the</del> acts of which the<lb/>Law takes cognizance.<p>paragraph</p>If an act be worth the notice of a Law it must be<lb/>from its tendency to produce <add>any sort of</add> Pain or Pleasure: if<lb/><del>its tendency</del> Pain or Pleasure <add>it tends to produce</add> must be of some<lb/>other one of these <del><gap/></del> for there are no other. Whether<lb/>in any instance it does or no, the proof is in experience.<pb/> | ||
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Happiness as well as Unhappiness is the
aggregate of a number of Sensations.
Sensations, are either painful or pleasurable: that is they are either Pains
or Pleasures.
Pleasures are either Pleasures of the Body or Pleasures
of the mind.
Pleasures of the Body may be termed pleasures of Enjoyment
Pleasures of the Mind are either Pleasures of Expectation
or pleasures of Possession. [Those] things Material objects whereby an
Enjoyment, The bodily organ which is affected with which is the seat of the in through which the enjoyment is perceived,
enjoyment may be termed, the internal instrument of enjoyment
The object, by which affects enjoyment is excited in the organ with enjoyment, may be
stiled the external instrument of enjoyment.
Pleasures of the Mind are either Pleasures of bare Expectation
or pleasures of Possession.
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Pleasures of the Mind originate in those of the Body.In the Sum of Happiness throughout life if we were to compare
that part of it which is contributed by the pleasures
of the mind, it is probable we should find the latter to
contribute by much the largest share.
paragraph
At the same time it must be acknowledged that the latter
have no other than the former for their foundation. Take any
pleasure of the mind whatever for an example, and trace it
up to its course, we shall always find it originating in the
INTROD. CH II. Happiness and Unhappiness - their ingre-[IV]dients.
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Class of the pleasures of the body. Suppose that class away.
and we shall find that the other never would have had
existence. This is no more than a consequence or rather a
branch of the grand proposition made manifest by Locke
that our ideas all originate from the senses.
paragraph
Those instances in respect to which the proposition truth of the it is least
obvious, and consequently most liable to dispute, are
what such as Law has little or nothing at all to do with. The
pleasure of serving a friend or voluntarily relieving a
stranger in distress, it is not for the Law either to give or
take away. Pleasures of this sort enter not into its calculations:
It is very rarely, and very indirectly, if at all, that they are neither either promoted nor thwarted by its
operations.
paragraph
This is fortunate for us: as it saves us a multitude of
intricate discussions: discussions which we may be glad They belong to therefore the subject
of Ethics: to which we need not be sorry
to dismiss to the subject of Ethics to which they belong.
to dismiss them. Possessing x Enjoying. The distinction between Possessing and Enjoying is familiar:
it is applied to persons with respect to their It is a common thing to apply
it for example, to Misers: we speak of them
as money possessing without enjoying.
paragraph
This Distribution, this nomenclature given
to the articles it comprized in it, must
be carefully. remembered It will be in constant use.
Tis By means of it that that we shall be enabled to
characterize with precision in a few strokes the effect of
any of the whole multitude those acts whi of the acts of which the
Law takes cognizance.
paragraph
If an act be worth the notice of a Law it must be
from its tendency to produce any sort of Pain or Pleasure: if
its tendency Pain or Pleasure it tends to produce must be of some
other one of these for there are no other. Whether
in any instance it does or no, the proof is in experience.
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