Introduction to the Science of Ethics |
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according æsthetic agent Anniceris Antisthenes applied Aristotle beauty believed benevolence cause character common conception conduct consequences courage course custom desire determinism distinction duty effect empiristic Epicureans Epicurus ethicists ethics Euclid of Megara evil evolution example experience external fact feeling Fichte Gorgias habits happiness hedonism hedonistic hedonistic paradox Hegel hence Hippias Minor Hobbes human ideal important individual inductive instinct intention Intuitionalism intuitive knowledge judge justice kind knowledge less man's matter means ment MEZES moral judgment moral law moral sentiments moral standards moral values motives nature never Nichomachean Ethics object one's particular philosophy Plato pleasant pleasure and pain possible principles Protagoras psychological psychological hedonism punishment question reason regard relation selfish simply social society Socrates sort stoicism stoics supposed temperance theory of values things thought Thrasymachus tion true truth utilitarianism valuation virtue whole wisdom wrong
Popular passages
Page 7 - And it came to pass, when he saw her, that he rent his clothes, and said, Alas, my daughter! thou hast brought me very low, and thou art one of them that trouble me: for I have opened my mouth unto the LORD, and I cannot go back.
Page 327 - When we see a stroke aimed and just ready to fall upon the leg or arm of another person, we naturally shrink and draw back our own leg or our own arm...
Page 6 - Now therefore, I pray thee, let thy servant abide instead of the lad a bondman to my lord; and let the lad go up with his brethren. For how shall I go up to my father, and the lad be not with me ? lest peradventure I see the evil that shall come on my father.
Page 7 - Have ye not read what David did, when he was an hungred, and they that were with him ; how he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests?
Page 6 - Now therefore, when I come to thy servant my father, and the lad be not with us; seeing that his life is bound up in the lad's life; it shall come to pass, when he seeth that the lad is not with us, that he will die : and thy servants shall bring down the gray hairs of thy- servant our father with sorrow to the grave.
Page 275 - Let it be allowed, though virtue or moral rectitude does indeed consist in affection to and pursuit of what is right and good, as such; yet, that 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.
Page 184 - ... in all times, kings, and persons of sovereign authority, because of their independency, are in continual jealousies, and in the state and posture of gladiators ; having their weapons pointing, and their eyes fixed on one another ; that is, their forts, garrisons, and guns upon the frontiers of their kingdoms ; and continual spies upon their neighbours ; which is a posture of war.
Page 179 - For these words of good, evil, and contemptible, are ever used with relation to the person that useth them: there being nothing simply and absolutely so; nor any common rule of good and evil, to be taken from the nature of the objects themselves...
Page 180 - There can be no greater argument to a man of his own power, than to find himself able, not only to accomplish his own desires, but also to assist other men in theirs: and this is that conception wherein consisteth charity.
Page 179 - But whatsoever is the object of any man's appetite or desire, that is it which he for his part calls good; and the object of his hate and aversion, evil; and of his contempt, vile and inconsiderable.