The Theory of Morals: An Introduction to Ethical PhilosophyOxford University Press, H. Milford, 1928 - 144 pages |
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Common terms and phrases
absurd act right agent answer argument Aristippus Aristotle believe better called ceteris paribus choice choose coherent common consequences consider criticism deny depends desire difficulty distinction doctrine doubt duty Ethics evil fact faculties feel freedom give Glyder Fach greatest happiness greatest pleasure hedonist ideal implies impulses instance judge justice Kant Kant's kind least Les Misérables less lex talionis mean Melian Dialogue ment metaphysical moral act moral action moral judgements moral philosophy motive natural rights noumenon object obligation ourselves pain particular perhaps phantom called Plato plausibility pleasant possible Principia Ethica produce psychological hedonism punishment question rational realize reason recognized remorse reward right act right action right conduct rules sacrifice satisfaction satisfy seek seems self-realization self-sacrifice selfish sense situation sole end sometimes superman suppose survival theory things think right think will bring thought right tion true truth universal unless utilitarian validity virtuous wrong
Popular passages
Page 32 - I stand and look at them long and long. They do not sweat and whine about their condition, They do not lie awake in the dark and weep for their sins, They do not make me sick discussing their duty to God, Not one is dissatisfied, not one is demented with the mania of owning things, Not one kneels to another, nor to his kind that lived thousands of years ago, Not one is respectable or unhappy over the whole earth.
Page 26 - Infinite in him, which with all his cunning he cannot quite bury under the Finite. Will the whole Finance Ministers and Upholsterers and Confectioners of modern Europe undertake, in jointstock company, to make one Shoeblack HAPPY? They cannot accomplish it, above an hour or two ; for the Shoeblack also has a Soul quite other than his Stomach; and would require, if you consider it, for his permanent satisfaction and saturation, simply this allotment, no more, and no less : God's infinite Universe...
Page 57 - The one process is complementary to the other, because the only good in the pursuit of which there can be no competition of interests, the only good which is really common to all who may pursue it, is that which consists in the universal will to be good — in the settled disposition on each man's part to make the most and best of humanity in his own person and in the persons of others.
Page 26 - Will the whole Finance Ministers and Upholsterers and Confectioners of modern Europe undertake, in joint-stock company, to make one Shoeblack happy? They cannot accomplish it, above an hour or two: for the Shoeblack also has a Soul quite other than his Stomach; and would require, if you consider it, for his permanent satisfaction and saturation, simply this allotment, no more, and no less: God's infinite Universe altogether to himself, therein to enjoy infinitely, and fill every wish as fast as it...
Page 73 - It was a high speech of Seneca (after the manner of the Stoics), "That the good things which belong to prosperity are to be wished; but the good things that belong to adversity are to be admired.
Page 120 - It is manifest great part of common language, and of common behaviour over the world, is formed upon supposition of such a moral faculty : whether called conscience, moral reason, moral sense, or divine reason ; whether considered as a sentiment of the understanding, or as a perception of the heart, or which seems the truth, as including both.
Page 26 - Ma dimmi: al tempo de' dolci sospiri, A che e come concedette amore, Che conosceste i dubbiosi desiri?
Page 95 - Strictly speaking, there are no rights but those which are the creatures of law ; and I speak of any other kind of rights only in order that I may conform to the received language, which certainly does allow us to speak of moral rights not sanctioned by law ; thus, for example, we speak of rights created by treaty.
Page 59 - In thinking of ultimate good he thinks of it indeed necessarily as perfection for himself ; as a life in which, he shall be fully satisfied through having become all that the spirit within him enables him to become. But he cannot think of himself as satisfied in any life other than a social life, exhibiting the exercise of self-denying will, and in which 'the multitude of the redeemed,' which is all men, shall participate.
Page 60 - Does this or that law or usage, this or that course of action — directly or indirectly, positively or as preventive of the opposite — contribute to the better being of society...