Tuesday, August 14, 2007

The existence of pure or disinterested Benevolence is proved by such



facts, as Friendship, Compassion, Parental and Filial affections,
Benevolent impulses to mankind generally
The existence of pure or disinterested Benevolence is proved by such
facts, as Friendship, Compassion, Parental and Filial affections,
Benevolent impulses to mankind generally. But although the object of
benevolence is the public good, and of self-love private good, yet the
two ultimately coincide. [This questionable assertion must trammel any
proof that the author can give of our possessing purely disinterested
impulses.]


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Good counsel [Greek: euboulia] is distinguished from various other



qualities
Good counsel [Greek: euboulia] is distinguished from various other
qualities. It is, in substance, choosing right means to a good end; the
end being determined by the great faculty--Prudence or Judiciousness
(IX.). Sagacity [Greek: synesis] is a just intellectual measure in
regard to the business of life, individual and social; critical ability
in appreciating and interpreting the phenomena of experience. It is
distinguished from Prudence in this respect--that Prudence carries
inferences into Practice (X.). Considerateness [Greek: gnomae] is
another intellectual virtue, with a practical bearing. It is that
virtue whereby we discern the proper occasions for indulgent
construction, softening the rigour of logical consistency. It is the
source of equitable decisions.


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Men have wrong desires, and do wrong acts, but it is from wrong



judgments
Men have wrong desires, and do wrong acts, but it is from wrong
judgments. They never mistake a present pleasure or pain; they always
act correctly upon that. They are the victims of deceitful appearances;
they make wrong judgments in comparing present with future pains, such
is the weakness of the mind"s constitution in this department. Our
wrong judgments proceed partly from ignorance and partly from
inadvertence, and our preference of vice to virtue is accounted for by
these wrong judgments.


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It seems evident that unless this increased mortality is due to some



unknown biologic influence or to the amalgamation of the various races
that constitute our population, it must be ascribed, in a broad sense,
to lack of adaptation to our rapidly developing civilization
It seems evident that unless this increased mortality is due to some
unknown biologic influence or to the amalgamation of the various races
that constitute our population, it must be ascribed, in a broad sense,
to lack of adaptation to our rapidly developing civilization.


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Mr



Mr. Ward, on the contrary, holds that genius, like all other
forms of human ability, is the product of circumstances. It is
determined in its raw form by heredity, to be sure. In similar
circumstances it will affect more than the average man. But
like all other forms of energy it is subject to the law of
causality. It is not omnipotent so that it is able to set at
naught the effects of opposing forces. Nor can it develop in
the absence of nourishing circumstances. Deprive it of cultural
opportunities and it is like the sprout of the majestic tree
which is deprived of moisture, or the great river cut off from
the supply of snow and rain. In other words, it is a product of
all the factors at work in its being and environment, and the
internal can not manifest itself or its powers without the
presence of the external. Modify the external factors to a
perceptible degree and the individual is modified to the same
degree.


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He proceeds to criticise the moral systems from Hobbes downwards



He proceeds to criticise the moral systems from Hobbes downwards. His
remarks (Lecture 76) on the province of Reason in Morality, with
reference to the systems of Clarke and Wollaston, contain the gist of
the matter well expressed.


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