The Methods of EthicsMacmillan & Company, 1890 - 522 pagina's |
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Overige edities - Alles bekijken
Veelvoorkomende woorden en zinsdelen
action actual admit æsthetic appears applied Aristotle attainment aversion Benevolence chapter circumstances clear cognition Common Sense commonly conceive conflict connexion consciousness consequences consider definite degree desire determined Determinist discussion distinct distinguish doubt duty effect Egoistic Hedonism element emotional Epicurean Ethics existence experience extent fact feeling fundamental greatest happiness hedonistic human ideal imply important impulses individual Intuitional Intuitionism J. S. Mill judge Justice Kant kind latter less Libertarians maintained mankind means merely method mind moral cognition moral rules moralists motives natural notion object observe ordinary paradox of Hedonism particular Perfection perhaps persons Plato pleasures and pains positive law possible practical prescribed present primâ facie principle prompt proposition psychological Hedonism question rational Rational Egoism realization reason recognized reflection regard relation result right conduct seems self-love shew social Social Statics society term thought tion treatise ultimate end Utilitarian Virtue virtuous volition
Populaire passages
Pagina 395 - not the agent's own greatest happiness, but " the greatest amount of happiness altogether " as the ultimate " end of human action " and " standard of morality " : to promote which is, in the Utilitarian view, the supreme " directive rule of human conduct." Then when he comes to give the " proof"—in the larger sense before explained—of this rule or formula, he offers the
Pagina 121 - though virtue or moral rectitude does indeed consist in affection to and pursuit of what is right and good as such : yet, when we sit down in a cool hour, we can neither justify to ourselves this or any other pursuit till we are convinced that it will be for our happiness, or at least not contrary to it 1
Pagina 45 - that men often, not from merely intellectual deficiencies, but from "infirmity of character, make their election for the nearer good, though they know it to be less valuable : and this no less when the choice is between two bodily pleasures...they pursue sensual indulgences to the injury of health, though perfectly aware that health is the greater good
Pagina 181 - it is the business of moral science to deduce, from the laws of life and the conditions of existence, what kinds of actions necessarily tend to produce happiness, and what kinds to produce unhappiness,
Pagina 35 - As, for instance, when Bentham explains (Principles of Morals and Legislation, chap. i. § i. note) that his fundamental principle " states the greatest happiness of all those whose interest is in question as being the right and proper end of human action," we cannot understand him really to
Pagina 45 - verbose precision of his later style) that "on the occasion of every act he exercises, every human being is led to pursue that line of conduct which, according to his view of the case, taken by him at the moment, will be in the highest degree contributory to his own greatest happiness
Pagina 390 - hold to be the abstract principle of the duty of Benevolence, so far as it is cognizable by direct intuition ; that one is morally bound to regard the good of any other individual as much as one's own, except in so far as we judge it to be less, when impartially viewed, or less certainly knowable or attainable.
Pagina 190 - phrase— a feeling which we seek to bring into consciousness and retain there, and if we substitute for the word Pain the equivalent phrase— a feeling which we seek to get out of consciousness and to keep out
Pagina 202 - most certain and known : whereas the contrary obligation can at the utmost appear no more than probable : since no man can be certain in any circumstances that vice is his interest in the present world, much less can he be certain against another: and thus the certain obligation would entirely supersede and destroy the uncertain one.
Pagina 494 - reasonably desire, on Utilitarian principles, that some of his conclusions should be rejected by mankind generally ; or even that the vulgar should keep aloof from his system as a whole, in so far as the inevitable indefiniteness and complexity of its calculations render it likely to lead to bad results in their hands. Of course,