History of European Morals from Augustus to Charlemagne, 1. ciltD. Appleton, 1873 - 498 sayfa |
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action affections ancient animals appear Arrian asserted Aulus Gellius beauty believed benevolence Cæsar Cato causes century character Christian Church Cicero civilisation curious dæmons death degree Deity desire Dion Chrysostom distinct Divine doctrine Domitian duty emperor empire enjoyment Epictetus Epicurean Epicurus ethics evil existence extreme favour feelings gladiators gods Greek habits Hadrian happiness heroic Hist human imagination influence intellectual intuitive moralists kind Lactantius Laërt mankind Marcus Aurelius ment mind miracles moral motive nations nature Nero never opinion Pagan pain passion perfect period persecution philosophy Plato pleasure Pliny Plotinus Plutarch political principles produced Pythagoras realised reason recognised regarded reign religion religious Roman Rome says selfish Seneca sense sensuality slaves society spirit stoical stoicism Stoics suffering suicide superstition Tacitus teaching tendency Tertullian theory things tion traced utilitarian Vespasian vice virtue virtuous worship writers
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Sayfa 61 - And I gave my heart to know wisdom, and to know madness and folly: I perceived that this also is vexation of spirit. For in much wisdom is much grief: and he that increaseth knowledge increaseth sorrow.
Sayfa 8 - 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.
Sayfa 49 - The creed which accepts as the foundation of morals, Utility, or the Greatest Happiness Principle, holds that actions are right in proportion as they tend to promote happiness, wrong as they tend to produce the reverse of happiness.
Sayfa 42 - As between his own happiness and that of others, utilitarianism requires him to be as strictly impartial as a disinterested and benevolent spectator. In the golden rule of Jesus of Nazareth, we read the complete spirit of the ethics of utility. To do as you would be done by, and to love your neighbour as yourself, constitute the ideal perfection of utilitarian morality.
Sayfa 16 - That men should keep their compacts, is certainly a great and undeniable rule in morality; but yet, if a Christian who has the view of happiness and misery in another life, be asked why a man must keep his word ? he will give this as a reason: Because God, who has the power of eternal life and death, requires it of us.
Sayfa 14 - And from this account of obligation it follows, that we can be obliged to nothing, but what we ourselves are to gain or lose something by; for nothing else can be a "violent motive" to us. As we should not be obliged to obey the laws, or the magistrate, unless rewards or punishments, pleasure or pain, somehow or other, depended upon our obedience; so neither should we. without the same reason, be obliged to do what is right, to practise virtue, or to obey the commands of God.
Sayfa 174 - Olim truncus eram ficulnus, inutile lignum, cum faber, incertus scamnum faceretne Priapum. maluit esse deum.
Sayfa 10 - ... appeareth more probability that the same may happen to us ; for the evil that happeneth to an innocent man may happen to every man. But when we...
Sayfa 20 - Bentham's idea of the world is that of a collection of persons pursuing each his separate interest or pleasure, and the prevention of whom from jostling one another more than is unavoidable, may be attempted by hopes and fears derived from three sources — the law, religion, and public opinion.
Sayfa 8 - 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, what is the same thing in other words, to promote or to oppose that happiness.