The Origin and Development of the Moral Ideas, àÅèÁ·Õè 1Macmillan and Company, Limited, 1906 - 852 ˹éÒ |
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˹éÒ xi
... speaking , a person's will , or character , conceived as the cause either of volitions or of the absence of volitions , p . 214 sq . - Moral judg- ments that are passed on emotions or opinions really refer to the will , p . 215 sq ...
... speaking , a person's will , or character , conceived as the cause either of volitions or of the absence of volitions , p . 214 sq . - Moral judg- ments that are passed on emotions or opinions really refer to the will , p . 215 sq ...
˹éÒ 2
... speaking , too big for any man ; at any rate it is so for the writer of this book . Nothing like completeness can be aimed at . Hypotheses of varying degrees of probability must only too often be resorted to . Even the certainty of the ...
... speaking , too big for any man ; at any rate it is so for the writer of this book . Nothing like completeness can be aimed at . Hypotheses of varying degrees of probability must only too often be resorted to . Even the certainty of the ...
˹éÒ 5
... Speaking generally , the acts which are called right do promote , or are supposed to promote general happiness , and the acts whic are called wrong do diminish , or are supposed to diminish it . I say , therefore , that this is what the ...
... Speaking generally , the acts which are called right do promote , or are supposed to promote general happiness , and the acts whic are called wrong do diminish , or are supposed to diminish it . I say , therefore , that this is what the ...
˹éÒ 6
... speaking , an act is called good because it is approved of , and is approved of by an utilitarian in so far as it conduces to happiness . Such confusion of terms cannot affect the real meaning of the moral concepts . It is true that he ...
... speaking , an act is called good because it is approved of , and is approved of by an utilitarian in so far as it conduces to happiness . Such confusion of terms cannot affect the real meaning of the moral concepts . It is true that he ...
˹éÒ 8
... speaking , the tendency to regard them as objective is greater in proportion as the impres- sions vary less in each particular case . If " there is no disputing of tastes , " that is because taste is so extremely variable ; and yet even ...
... speaking , the tendency to regard them as objective is greater in proportion as the impres- sions vary less in each particular case . If " there is no disputing of tastes , " that is because taste is so extremely variable ; and yet even ...
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Aborigines According Africa Aleuts ancient animals Anthr Australian avenger Bedouins believe Benin blood blood-revenge cause child Christian Church civilisation Code committed common considered crime criminal curse custom danger death deed duty Ellis enemy Erinyes Eskimo Ethn fact father feeling Gratian guest guilty History History of Madagascar homicide honour human sacrifice husband ibid idea Idem India infanticide inflicted influence injury Inst instances Islanders Jour justice Kabyles Kafirs killed Laws of Manu manslayer master ment Migne moral consciousness moral emotions moral judgments Morocco mother Munzinger murder nations natives nature observes offender offered opinion pain parents Pausanias person Plato Plutarch principle punishment quoted races Recht recognised regarded religion resentment retributive revenge Roman rule sacrificed savage says slave slavery society Steinmetz Strafrecht stranger Studien suffering Teutons tion tribe U.S. Exploring Expedition victim virtue volition whilst wife woman women wrong
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˹éÒ 550 - ... Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him : because that for this thing the LORD thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto.
˹éÒ 85 - Take heed to yourselves : if thy brother trespass against thee, rebuke him ; and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent ; thou shalt forgive him.
˹éÒ 299 - All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with an evil thought, pain follows him, as the wheel follows the foot of the ox that draws the carriage: If a man speaks or acts with a pure thought, happiness follows him, like a shadow that never leaves him.
˹éÒ 652 - For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man. For the man is not of the woman ; but the woman of the man. Neither was the man created for the woman ; but the woman for the man.
˹éÒ 72 - The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.
˹éÒ 535 - There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel's, but he shall receive an hundred-fold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions, and in the world to come eternal life.
˹éÒ 70 - The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers: every man shall be put to death for his own sin.
˹éÒ 661 - And do you not know that you are (each) an Eve? The sentence of God on this sex of yours lives in this age: the guilt must of necessity live too. You are the devil's gateway: you are the unsealer of that (forbidden...
˹éÒ 6 - 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.
˹éÒ 274 - On the assumption that he labors under partial delusion only, and is not in other respects insane, he must be considered in the same situation, as to responsibility, as if the facts with respect to which the delusion exists were real.