By D. D. Raphael
Volumes:1. Hobbes - homosexual; 2. Hume - Bentham, and Index.
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Extra resources for British Moralists: 1650-1800
Having duly pondered on these matters to the best of our ability, out minds will be able to bring forth certain general precepts for deciding what sort of human actions may best promote the common good of all beings, and especially of rational beings, in which the proper happiness of each is contained. In such precepts, provided they be true and necessary, is the law of nature contained, as we shall see later. III. Nevertheless the purpose of our undertaking does not require a survey of the different kinds of all things.
There is also lacking that great joy which arises in a benevolent mind from the perception of the happiness of others; to say nothing at present of envy, pride, and all the other vices which besiege the malevolent man in all their legions and necessarily render him unhappy in that he labours under the worst diseases of the mind. Praeterea vero non est cur Furthermore, there are no quis just merito speret se foelicem grounds for anyone to hope fore, to siquidem causas externas be happy if he neglects, or caeterather ras rationales (Deum nempe et homines a quorum auxilio spes illa necessario dependet) negligit, immo in suam perniciem lacessit.
105Wherefore since there are so many, both philosophers and theologers, that seemingly and verbally acknowledge such things as moral good and evil, just and unjust, that contend notwithstanding that these are not by nature, but institution, and that there is nothing naturally or immutably just or unjust; I shall from hence fetch the rise of this ethical discourse or inquiry concerning things good and evil, just and unjust, laudable and shameful: (for so I find these words frequently used as synonymous in Plato, and other ancient authors,) demonstrating in the first place, that if there be any thing at all good or evil, just or unjust, there must of necessity be something naturally and immutably good and just.