Four Phases of Morals: Socrates, Aristotle, Christianity, Utilitarianism |
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Common terms and phrases
action Alcibiades altogether Anaxagoras ancient apostle Aristotle assert atheism Athenians Athens belongs Bentham called cause certainly character Christ Christian Ethics common conceit creature Crito democracy distinction divine doctrine doubt Epicurean Epicurus existence external fact faith father feel gods gospel great-minded greatest Greek happiness Hartley heathen Hippias honour human Hume imagine innate ideas instinct intellectual justly language less living Locke lofty manifest Martin Boos matter means merely mind modern Monotheism moral philosophy nature necessary never Nicomachean Ethics occasion oligarchy original Paul persons piety Plato Platonic love pleasure Plotinus political Polytheism polytheistic popular possess practical preacher preaching principle profession reason religion religious selfish sensation sense social Socrates Socratic method Sophists soul speak speculative Stagirite strong teacher teaching things thinker thought tical tion true truth Utilitarian virtue whole wisdom wise word Xenophon
Popular passages
Page 191 - These violent delights have violent ends, And in their triumph die, like fire and powder, Which as they kiss consume : the sweetest honey Is loathsome in his own deliciousness And in the taste confounds the appetite : Therefore love moderately ; long love doth so ; Too swift arrives as tardy as too slow.
Page 371 - the doing good to mankind, in obedience to the will of God, and for the sake of everlasting happiness.
Page 385 - When we infer any particular cause from an effect, we must proportion the one to the other and can never be allowed to ascribe to the cause any qualities but what are exactly sufficient to produce the effect.
Page 384 - Here, then, is a kind of preestablished harmony between the course of nature and the succession of our ideas; and though the powers and forces by which the former is governed are wholly unknown to us, yet our thoughts and conceptions have still, we find, gone on in the same train with the other works of nature.
Page 191 - Be not righteous overmuch, neither make thyself overwise. Why shouldst thou destroy thyself? Be not overmuch wicked, neither be thou foolish. Why shouldst thou die before thy time ?
Page 379 - ... philosophy, and that abstract reasoners seem hitherto to have enjoyed only a momentary reputation, from the caprice or ignorance of their own age, but have not been able to support their renown with more equitable posterity.
Page 191 - Hast thou found honey ? eat so much as is sufficient for thee, lest thou be filled therewith, and vomit it.
Page 385 - Suitably to this experience, therefore, we may define a cause to be an object followed by another, and where all the objects, similar to the first, are followed by objects similar to the second.
Page 334 - The contest between the morality which appeals to an external standard, and that which grounds itself on internal conviction, is the contest of progressive morality against stationary — of reason and argument against the deification of mere opinion and habit.
Page 396 - From the moment of reading that, I am delivered from the bondage of Bentham! the fanaticism of his adherents can touch me no longer. I feel the inadequacy of his mind and ideas for supplying the rule of human society, for perfection.