Freedom and Christian Conduct: An Ethic |
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absolute accept action agnosticism Aristotle asceticism attitude become Chapter character choice Christ Christianity church claim common conception conduct conscience Cyrenaic demand desire destroy Dewey duty economic emotion Epicurus eternal evil evolution existence fact feeling Fichte final force freedom function give habits happiness hedonism hedonists Hegel highest Hobhouse human Ibid ideal ideas individual intellect James Seth John Stuart Mill judgment justice Kant knowledge L. T. Hobhouse labor lead liberty live marriage Matthew means ment mind modern moral motive nation nature ness Nicomachean Ethics normative science ourselves pain pantheism personality pessimism philosophy Plato pleasure practical principles problem pure purpose question reason relation religion religious seek sense social society spirit striving Study of Ethical theory things thought tion tism truth unity universal utilitarian vidual virtue vocation Walter Rauschenbusch whole woman wrong
Popular passages
Page 122 - 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.
Page 120 - 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 117 - Some for the Glories of This World; and some Sigh for the Prophet's Paradise to come; Ah, take the Cash, and let the Credit go, Nor heed the rumble of a distant Drum! XIV Look to the blowing Rose about us — 'Lo, Laughing...
Page 153 - Another reason that makes me doubt of any innate practical principles is, that I think THERE CANNOT ANY ONE MORAL RULE BE PROPOSED WHEREOF A MAN MAY NOT JUSTLY DEMAND A REASON: which would be perfectly ridiculous and absurd if they were innate; or so much as self-evident, which every innate principle must needs be, and not need any proof to ascertain its truth, nor want any reason to gain it approbation. He would be thought void of common sense who asked on the one side, or on the other side went...
Page 76 - Tis but an hour ago since it was nine, And after one hour more 'twill be eleven ; And so, from hour to hour, we ripe and ripe, And then, from hour to hour, we rot and rot ; And thereby hangs a tale.
Page 120 - ... standard of right and wrong, on the other the chain of causes and effects, are fastened to their throne. They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. In words a man may pretend to abjure their empire: but in reality he will remain subject to it all the while.
Page 87 - For I know that in me (that is, in my flesh) dwelleth no good thing : for to will is present with me; but how...
Page 73 - But now I only hear Its melancholy, long, withdrawing roar, Retreating, to the breath Of the night-wind, down the vast edges drear And naked shingles of the world.
Page 121 - To a person considered by himself, the value of a pleasure or pain considered by itself, will be greater or less, according to the four following circumstances : 1. Its intensity. 2. Its duration. 3. Its certainty or uncertainty. 4. Its propinquity or remoteness.
Page 111 - Honesty, chastity, malice, peevishness, courage, triviality, industry, irresponsibility are not private possessions of a person. They are working adaptations of personal capacities with environing forces. All virtues and vices are habits which incorporate objective forces. They are interactions of elements contributed by the make-up of an individual with elements supplied by the out-door world. They can be studied as objectively as physiological functions, and they can be modified by change of either...