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<p>10</p> | |||
'' | <p>It is absurd in reasoning and dangerous in morals to<lb/> | ||
represent the Divine being as having purposes to accomplish which<lb/> | |||
are opposed to all the tendencies of our nature. He himself<lb/> | |||
having created those tendencies.</p> | |||
<p>To suppose that a man can act without a motive<lb/> | |||
much less <hi rend="underline">against</hi> a motive <add>operating <del>itself</del>singly</add> is to suppose an effect without and<lb/> | |||
<hi rend="underline">against</hi> a cause.</p> | |||
<p>To suppose the Deity to require it, is to suppose<lb/> | |||
a contradiction in terms, – that he commands us to do what<lb/> | |||
he has rendered it impossible for us to do– that his will is<lb/> | |||
opposed to his will – his purpose to his purpose – in a word<lb/> | |||
that in the same breath he forbids and commands the same action.<lb/> | |||
The impulses of the principles of our nature are his undoubted<lb/> | |||
voice – a voice heard in all bosoms, – & to which all bosoms respond.</p> | |||
<p>Be it owned <add>however</add> that in too many cases the discussion<lb/> | |||
of the grounds of morality is carried on in a way little likely<lb/> | |||
to advance its cause. 'Your motives are bad' says the unbeliever<lb/> | |||
to the orthodox – 'you are interested in deceit – you merely support<lb/> | |||
the craft by which you get your bread'. 'And you' retorts the<lb/> | |||
orthodox – 'are influenced only by the love of paradox – the<lb/> | |||
pride of singularity – if not by what is worse – a determination<lb/> | |||
to cut up religion by the roots – to do it all the mischief you can.<lb/> | |||
Yours is a universal malice – an <hi rend="underline"><foreign>odium generis humani</foreign></hi>.' In<lb/> | |||
such recriminations – in such estimate of motives – the unbeliever<lb/> | |||
is seldom right – the orthodox never.</p> | |||
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10
It is absurd in reasoning and dangerous in morals to
represent the Divine being as having purposes to accomplish which
are opposed to all the tendencies of our nature. He himself
having created those tendencies.
To suppose that a man can act without a motive
much less against a motive operating itselfsingly is to suppose an effect without and
against a cause.
To suppose the Deity to require it, is to suppose
a contradiction in terms, – that he commands us to do what
he has rendered it impossible for us to do– that his will is
opposed to his will – his purpose to his purpose – in a word
that in the same breath he forbids and commands the same action.
The impulses of the principles of our nature are his undoubted
voice – a voice heard in all bosoms, – & to which all bosoms respond.
Be it owned however that in too many cases the discussion
of the grounds of morality is carried on in a way little likely
to advance its cause. 'Your motives are bad' says the unbeliever
to the orthodox – 'you are interested in deceit – you merely support
the craft by which you get your bread'. 'And you' retorts the
orthodox – 'are influenced only by the love of paradox – the
pride of singularity – if not by what is worse – a determination
to cut up religion by the roots – to do it all the mischief you can.
Yours is a universal malice – an odium generis humani.' In
such recriminations – in such estimate of motives – the unbeliever
is seldom right – the orthodox never.
Identifier: | JB/015/335/001"JB/" can not be assigned to a declared number type with value 15. |
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015 |
deontology |
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335 |
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001 |
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linking material |
1 |
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recto |
f10 |
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sir john bowring |
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5551 |
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