The Conscience : Lectures on Casuistry: Delivered in the University of Cambridge |
Other editions - View all
Common terms and phrases
able action acts Asceticism authority awakened Bain Bain's become Bentham better Butler called Casuist Casuistry Charles II claim Dæmon desire divine doctrine doubt Dr Whewell dread duty Egotism Egotist Epictetus evil existence fancy feel Fichte force give govern greatest Greek habits hints Human Nature individual indulge influence Jeremy Taylor kind language learning LECT Lecture lessons Liberty of Conscience living Marcus Aurelius maxims mean ment mind moral Moralist motives nation never obedience opinion Oreithyia ourselves persons philosophers phrase Plato Pleasure and Pain Plutarch Polonius practical punishment question reason recognise reverence Roman rulers rules sense shew Sir James Mackintosh slave Slavery Society Socrates speak standard Stoicism Stoics suppose supremacy sure taste Taylor teacher tell theory things Thomas à Kempis thou thought tion utter VIII whilst wisdom word Conscience writer wrong Xenophon
Popular passages
Page 101 - LAERTES' head. And these few precepts in thy memory Look thou character. Give thy thoughts no tongue, Nor any unproportion'd thought his act. Be thou familiar, but by no means vulgar. The friends thou hast, and their adoption tried, Grapple them to thy soul with hooks of steel; But do not dull thy palm with entertainment Of each new-hatch'd, unfledg'd, comrade.
Page 19 - THE baby new to earth and sky, What time his tender palm is prest Against the circle of the breast, Has never thought that " this is I :" But as he grows he gathers much, And learns the use of "I," and "me," And finds "I am not what I see, And other than the things I touch.
Page 39 - Nature has placed mankind under the governance of two sovereign masters, pain and pleasure. It is for them alone to point out what we ought to do, as well as to determine what we shall do.
Page 40 - The interest of the community is one of the most general expressions that can occur in the phraseology of morals: no wonder that the meaning of it is often lost. When it has a meaning, it is this. The community is a fictitious body, composed of the individual persons who are considered as constituting as it were its members. The interest of the community then is, what? — the sum of the interests of the several members who compose it.
Page 41 - Of an action that is conformable to the principle of utility one may always say either that it is one that ought to be done, or at least that it is not one that ought not to be done. One may say also, that it is right it should be done; at least that it is not wrong it should be done: that it is a right action; at least that it is not a wrong action. When thus interpreted, the words ought, and right and wrong, and others of that stamp, have a meaning: when otherwise, they have none.
Page 102 - Beware Of entrance to a quarrel : but, being in, Bear't that the opposed may beware of thee. Give every man thine ear, but few thy voice : Take each man's censure, but reserve thy judgment.
Page 39 - By the principle* of utility is meant that principle which approves or disapproves of every action whatsoever, according to the tendency which it appears to have to augment or diminish the happiness of the party whose interest is in question : or, whal is the same thing in other words, to promote or to oppose thai happiness.
Page 102 - t that the opposed may beware of thee. Give every man thine ear, but few thy voice ; Take each man's censure, but reserve thy judgment. Costly thy habit as thy purse can buy, But not express'd in fancy ; rich, not gaudy ; For the apparel oft proclaims the man, And they in France of the best rank and station Are most select and generous, chief in that.
Page 102 - Neither a borrower, nor a lender be : For loan oft loses both itself and friend ; And borrowing dulls the edge of husbandry. This above all, — To thine ownself be true; And it must follow, as the night the day, Thou canst not then be false to any man.
Page 39 - The principle of utility recognises this subjection, and assumes it for the foundation of that system, the object of which is to rear the fabric of felicity by the hands of reason and of law. Systems which attempt to question it, deal in sounds instead of sense, in caprice instead of reason, in darkness instead of light.