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But Captain Claret must be obeyed. So off went the cutter, every man armed to the teeth, the lieutenant-commanding having secret instructions, and the midshipmen attending looking ominously wise, though, in truth, they could not tell what was coming.

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Neither is it necessary to the feeling which constitutes the binding force of the utilitarian morality on those who recognize it, to wait for those social influences which would make its obligation felt by mankind at large. In the comparatively early state of human advancement in which we now live, a person cannot indeed feel that entireness of sympathy with all others, which would make any real discordance in the general direction of their conduct in life impossible; but already a person in whom the social feeling is at all developed, cannot bring himself to think of the rest of his fellow creatures as struggling rivals with him for the means of happiness, whom he must desire to see defeated in their object in order that he may succeed in his. The deeply-rooted conception which every individual even now has of himself as a social being, tends to make him feel it one of his natural wants that there should be harmony between his feelings and aims and those of his fellow creatures. If differences of opinion and of mental culture make it impossible for him to share many of their actual feelings-perhaps make him denounce and defy those feelings-he still needs to be conscious that his real aim and theirs do not conflict; that he is not opposing himself to what they really wish for, namely, their own good, but is, on the contrary, promoting it. This feeling in most individuals is much inferior in strength to their selfish feelings, and is often wanting altogether. But to those who have it, it possesses all the characters of a natural feeling. It does not present itself to their minds as a superstition of education, or a law despotically imposed by the power of society, but as an attribute which it would not be well for them to be without. This conviction is the ultimate sanction of the greatest-happiness morality. This it is which makes any mind, of well-developed feelings, work with, and not against, the outward motives to care for others, afforded by what I have called the external sanctions; and when those sanctions are wanting, or act in an opposite direction, constitutes in itself a powerful internal binding force, in proportion to the sensitiveness and thoughtfulness of the character; since few but those whose mind is a moral blank, could bear to lay out their course of life on the plan of paying no regard to others except so far as their own private interest compels.

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slot machines horseshoe casino indiana£¬Why, that¡ªpardon me¡ªis quibbling. Now, no philanthropist likes to be opposed with quibbling.Po-Po's seat was in a snug corner; and it being particularly snug, in the immediate vicinity of one of the Palm pillars supporting the gallery, I invariably leaned against it: Po-Po and his lady on one side, the doctor and the dandy on the other, and the children and poor relations seated behind.So it seems, so it seems. Really, this is quite a new leaf in my experience.Speak out, sir; what's the matter?

Upon awaking, the sun was streaming brightly through the open bamboos, but no one was stirring. After surveying the fine attitudes into which forgetfulness had thrown at least one of the sleepers, my attention was called off to the general aspect of the dwelling, which was quite significant of the superior circumstances of our host.After looking me in the eye for some time, and, by so doing, revealing an obvious unsteadiness in his own visual organs, he begged me to reach forth my arm. I did so; wondering what upon earth that useful member had to do with the matter in hand.As for Loo, instead of sitting (as she ought to have done) by her good father and mother, she must needs run up into the gallery, and sit with a parcel of giddy creatures of her own age; who, all through the sermon, did nothing but look down on the congregation; pointing out, and giggling at the queer-looking old ladies in dowdy bonnets and scant tunics. But Loo, herself, was never guilty of these improprieties.[56]

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free kredit tanpa deposit 2018 malaysia£ºThe first thing to be done was, of course, to settle with the cheiromantist; so he sat down at a small Sheraton writing-table that stood near the window, drew a cheque for ¡ê105, payable to the order of Mr. Septimus Podgers, and, enclosing it in an envelope, told his valet to take it to West Moon Street. He then telephoned to the stables for his hansom, and dressed to go out. As he was leaving the room he looked back at Sybil Merton¡¯s photograph, and swore that, come what may, he would never let her know what he was doing for her sake, but would keep the secret of his self-sacrifice hidden always in his heart.

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It is no objection against this doctrine to say, that when we feel our sentiment of justice outraged, we are not thinking of society at large, or of any collective interest, but only of the individual case. It is common enough certainly, though the reverse of commendable, to feel resentment merely because we have suffered pain; but a person whose resentment is really a moral feeling, that is, who considers whether an act is blameable before he allows himself to resent it¡ªsuch a person, though he may not say expressly to himself that he is standing up for the interest of society, certainly does feel that he is asserting a rule which is for the benefit of others as well as for his own. If he is not feeling this¡ªif he is regarding the act solely as it affects him individually¡ªhe is not consciously just; he is not concerning himself about the justice of his actions. This is admitted even by anti-utilitarian moralists. When Kant (as before remarked) propounds as the fundamental principle of morals, 'So act, that thy rule of conduct might be adopted as a law by all rational beings,' he virtually acknowledges that the interest of mankind collectively, or at least of mankind indiscriminately, must be in the mind of the agent when conscientiously deciding on the morality of the act. Otherwise he uses words without a meaning: for, that a rule even of utter selfishness could not possibly be adopted by all rational beings¡ªthat there is any insuperable obstacle in the nature of things to its adoption¡ªcannot be even plausibly maintained. To give any meaning to Kant's principle, the sense put upon it must be, that we ought to shape our conduct by a rule which all rational beings might adopt with benefit to their collective interest.

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But if this doctrine be true, the principle of utility is proved. Whether it is so or not, must now be left to the consideration of the thoughtful reader.£¬And the people did as he commanded them, and in the corner of the Field of the Fullers, where no sweet herbs grew, they dug a deep pit, and laid the dead things within it.¡£Oh,¡£

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It was an awful scene. It made me catch my breath as I gazed. I could hardly stand on my feet, so violent was the motion of the ship. But while I reeled to and fro, the sailors only laughed at me; and bade me look out that the ship did not fall overboard; and advised me to get a handspike, and hold it down hard in the weather-scuppers, to steady her wild motions. But I was now getting a little too wise for this foolish kind of talk; though all through the voyage, they never gave it over.£¬Probably no other being than Isabel could have produced upon Pierre impressions powerful enough to eventuate in a final resolution so unparalleled as the above. But the wonderful melodiousness of her grief had touched the secret monochord within his breast, by an apparent magic, precisely similar to that which had moved the stringed tongue of her guitar to respond to the heart-strings of her own melancholy plaints. The deep voice of the being of Isabel called to him from out the immense distances of sky and air, and there seemed no veto of the earth that could forbid her heavenly claim.¡£ he earnestly added, ¡£

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CHAPTER XXXII. A DISH OF DUNDERFUNK.£¬The same considerations dispose of another reproach against the doctrine of utility, founded on a still grosser misconception of the purpose of a standard of morality, and of the very meaning of the words right and wrong. It is often affirmed that utilitarianism renders men cold and unsympathizing; that it chills their moral feelings towards individuals; that it makes them regard only the dry and hard consideration of the consequences of actions, not taking into their moral estimate the qualities from which those actions emanate. If the assertion means that they do not allow their judgment respecting the rightness or wrongness of an action to be influenced by their opinion of the qualities of the person who does it, this is a complaint not against utilitarianism, but against having any standard of morality at all; for certainly no known ethical standard decides an action to be good or bad because it is done by a good or a bad man, still less because done by an amiable, a brave, or a benevolent man or the contrary. These considerations are relevant, not to the estimation of actions, but of persons; and there is nothing in the utilitarian theory inconsistent with the fact that there are other things which interest us in persons besides the rightness and wrongness of their actions. The Stoics, indeed, with the paradoxical misuse of language which was part of their system, and by which they strove to raise themselves above all concern about anything but virtue, were fond of saying that he who has that has everything; that he, and only he, is rich, is beautiful, is a king. But no claim of this description is made for the virtuous man by the utilitarian doctrine. Utilitarians are quite aware that there are other desirable possessions and qualities besides virtue, and are perfectly willing to allow to all of them their full worth. They are also aware that a right action does not necessarily indicate a virtuous character, and that actions which are blameable often proceed from qualities entitled to praise. When this is apparent in any particular case, it modifies their estimation, not certainly of the act, but of the agent. I grant that they are, notwithstanding, of opinion, that in the long run the best proof of a good character is good actions; and resolutely refuse to consider any mental disposition as good, of which the predominant tendency is to produce bad conduct. This makes them unpopular with many people; but it is an unpopularity which they must share with every one who regards the distinction between right and wrong in a serious light; and the reproach is not one which a conscientious utilitarian need be anxious to repel.¡£I do write a hand,¡£

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That which stirred them so was, seeing with what serenity the builder stood three hundred feet in air, upon an unrailed perch. This none but he durst do. But his periodic standing upon the pile, in each stage of its growth¡ªsuch discipline had its last result.£¬The objectors to utilitarianism cannot always be charged with representing it in a discreditable light. On the contrary, those among them who entertain anything like a just idea of its disinterested character, sometimes find fault with its standard as being too high for humanity. They say it is exacting too much to require that people shall always act from the inducement of promoting the general interests of society. But this is to mistake the very meaning of a standard of morals, and to confound the rule of action with the motive of it. It is the business of ethics to tell us what are our duties, or by what test we may know them; but no system of ethics requires that the sole motive of all we do shall be a feeling of duty; on the contrary, ninety-nine hundredths of all our actions are done from other motives, and rightly so done, if the rule of duty does not condemn them. It is the more unjust to utilitarianism that this particular misapprehension should be made a ground of objection to it, inasmuch as utilitarian moralists have gone beyond almost all others in affirming that the motive has nothing to do with the morality of the action, though much with the worth of the agent. He who saves a fellow creature from drowning does what is morally right, whether his motive be duty, or the hope of being paid for his trouble: he who betrays the friend that trusts him, is guilty of a crime, even if his object be to serve another friend to whom he is under greater obligations.[B] But to speak only of actions done from the motive of duty, and in direct obedience to principle: it is a misapprehension of the utilitarian mode of thought, to conceive it as implying that people should fix their minds upon so wide a generality as the world, or society at large. The great majority of good actions are intended, not for the benefit of the world, but for that of individuals, of which the good of the world is made up; and the thoughts of the most virtuous man need not on these occasions travel beyond the particular persons concerned, except so far as is necessary to assure himself that in benefiting them he is not violating the rights¡ªthat is, the legitimate and authorized expectations¡ªof any one else. The multiplication of happiness is, according to the utilitarian ethics, the object of virtue: the occasions on which any person (except one in a thousand) has it in his power to do this on an extended scale, in other words, to be a public benefactor, are but exceptional; and on these occasions alone is he called on to consider public utility; in every other case, private utility, the interest or happiness of some few persons, is all he has to attend to. Those alone the influence of whose actions extends to society in general, need concern themselves habitually about so large an object. In the case of abstinences indeed¡ªof things which people forbear to do, from moral considerations, though the consequences in the particular case might be beneficial¡ªit would be unworthy of an intelligent agent not to be consciously aware that the action is of a class which, if practised generally, would be generally injurious, and that this is the ground of the obligation to abstain from it. The amount of regard for the public interest implied in this recognition, is no greater than is demanded by every system of morals; for they all enjoin to abstain from whatever is manifestly pernicious to society.¡£Ah Bartleby! Ah humanity!¡£

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