The Philosophy of Thomas Hill GreenMethuen, 1896 - 187 หน้า |
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¹ Proleg action actual analysis animal organism answer Aristotle attained CALIFORNIA LIBRARY capabilities capacity character citizen civic common conceived conception conclusion concrete consists constitutes cosmos criticism definite desire determined divine principle doctrine elements eo ipso essential eternal consciousness Ethics existence experience explained fact faculties fulfilment function Green Hegelianism human Ibid idea implies individual inquiry institutions intelligent interest jus naturale justify Kant knowledge LINCOLN COLLEGE logical man's matter means merely metaphysical mind Moral Ideal moral responsibilities motive natural rights nature necessarily Neo-Kantian ness object Oblig ontology ourselves Pantheism perfection persons petitio principii phenomena philosophy Plato political possession possible practical Professor Sidgwick's Prolegomena punishment question realisation reality reason recognised regard relations result satisfaction self-conscious self-satisfaction sense Sidgwick social society Sovereign Spinoza spiritual supposed teaching theory things tion true truth UNIVERSITY OF CALIFORNIA unmeaning virtue well-being whole words
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หน้า 97 - ... pleasure and freedom from pain are the only things desirable as ends; and that all desirable things (which are as numerous in the utilitarian as in any other scheme) are desirable either for the pleasure inherent in themselves, or as means to the promotion of pleasure and the prevention of pain.
หน้า 96 - 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.
หน้า 97 - NOTHING can possibly be conceived in the world, or even out of it, which can be called good without qualification, except a Good Will.
หน้า 106 - Thus the ideal of virtue which our consciences acknowledge has come to be the devotion of character and life, in whatever channel the idiosyncrasy and circumstances of the individual may determine, to a perfecting of man, which is itself conceived not as an external end to be attained by goodness, but as consisting in such a life of self-devoted activity on the part of all persons.
หน้า 47 - ... in the growth of our experience, in the process of our learning to know the world, an animal organism, which has its history in time, gradually becomes the vehicle of an eternally complete consciousness. What we call our mental history is not a history of this consciousness, which in itself can have no history, but a history of the process by which the animal organism becomes its vehicle.
หน้า 90 - Once for all they conceived and expressed the conception of a free or pure morality, as resting on what we may venture to call a disinterested interest in the good ; of the several virtues as so many applications of that interest to the main relations of social life ; of the good itself not as anything external to the capacities virtuously exercised in its pursuit, but as their full realisation.
หน้า 84 - We may in consequence justify the supposition that the personal life, which historically or on earth is lived under conditions which thwart its development, is continued in a society, with which we have no means of communication through the senses, but which shares in and carries further every measure of perfection attained by men under the conditions of life that we know.
หน้า 97 - By happiness is intended pleasure and the absence of pain; by unhappiness, pain and the privation of pleasure. To give a clear view of the moral standard set up by the theory, much more requires to be said; in particular, what things it includes in the ideas of pain and pleasure, and to what extent this is left an open question. But these supplementary explanations do not affect the theory of life on which this theory of morality is...
หน้า 82 - If," says the author expressly, " we mean by personality anything else than the quality in a subject of being consciously an object to itself, we are not justified in saying that it necessarily belongs to God.
หน้า 75 - Will as a faculty which a man possesses along ~. with other faculties — those of desire, emotion, thought, etc. — and which has the singular privilege of acting independently of other faculties, so that, given a man's character as it, at any time, results from the direction taken by those other faculties, the Will remains something apart, which may issue in action different from that prompted by the character. The Will is simply the man. Any act of Will is the expression of the man as he, at...