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2Ibid absolute abstract ADVANCEMENT OF ETHICS alike application to ethics Aristotelian theory Aristotle Auton bound cause and effect ciple common essential nature community of constitution conceived conception conduct Confucius disinterested dividual Duty ends and means essen ethical ideal ethical law ethical systems ethical theory ethical universal fact Form with Matter ganic constitution ganism greatest number happiness Hegel Hegelian higher law highest ical indi individual difference inheres Kant Kant's knows legislative lives immanently merely modern science moral law moral obligation moral theory objective justice objective spirit organic constitution particular perfect personal ideal politics principle pure universal rational real individual real universal realized reason reciprocity of ends sage scientific self-conscious social organism society solely species lion theory of universals thought tion tree ultimate moral aim union of Form universal nature universalism for individualism universalism in ethics universally self-legislating unqualifiedly utilitarian versal vidual virtue Werke whole ethical word
Page 27 - is there one word which may serve as a rule of practice for all one's life ?" The Master said, " Is not RECIPROCITY such a word ? What you do not want done to yourself, do not do to others.
Page 6 - Brahmana who calls nothing his own, whether it be before, behind, or between, who is poor, and free from the love of the world. Him I call indeed a Brahmana, the manly, the noble, the hero, the great sage, the conqueror, the impassible, the accomplished, the awakened.
Page 10 - Act as if the maxim of thy action were to become by thy will a universal law of nature.
Page 9 - Clearly, our conclusion must be that general happiness is to be achieved mainly through the adequate pursuit of their own happinesses by individuals ; while, reciprocally, the happinesses of individuals are to be ( achieved in part by their pursuit of the general happiness.
Page 6 - Brahmana who knows his former abodes, who sees heaven and hell, has reached the end of births, is perfect in knowledge, a sage, and whose perfections are all perfect.
Page 6 - Pleasure, and the chief means of realising these ends ; (2) an investigation of the principles and most important details of Duty or the Moral Law (so far as this is distinguished from Virtue) ; (3) some inquiry into the nature and origin of the Faculty by which duty is recognised and, more generally, into the part taken by Intellect in human action, and its relation to various kinds of Desire and Aversion ; (4) some examination of the question of human Free Will.
Page 29 - Whereas, The grand end of the individual soul is the realization, in itself and in the world, of the highest Ideal of Humanity, and is thus identical with the great cause of universal human progress : "Article I. Therefore, we hereby associate ourselves into a Free Brotherhood, for the purpose of...
Page 29 - I. Therefore, we hereby associate ourselves into a Free Brotherhood, for the purpose of helping each other and our fellow-men in the endeavor after the perfect Spirit, Life, and Truth.
Page 8 - It is a lofty selfishness. There is nothing sordid, nothing gross about it. It marks as by a high-water line, how high ideal selfishness can be raised. But it is genuine, unalloyed selfishness, and this lies at the very core of the philosophy. Happiness is defined as the proper business of man,2 the exercise of his best faculties,5 the free and healthy exercise, not of his vegetative faculties, not of those which he shares with other i "Good conduct,