L'Année philosophique: études critiques sur le mouvement des idées générales dans les divers ordres de connaissancesG. Baillière, 1868 - Philosophy |
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absolu artistes arts Auguste Comte Bautain bonheur c'est-à-dire caractère cause César chose chrétienne christianisme conception conscience conséquent constitue critique croyance d'autres David déisme déterminer développement devoir Dieu dignité dire dit-il divine doctrine dogme doit écoles esprit facultés fond force formule Frédéric Morin général Grèce historique hommes humaine idéal idées John Stuart Mill jugement Jules César justice Kant l'art l'auteur l'école l'esprit l'histoire l'homme l'humanité l'idéal l'idée l'intérêt l'obligation langues langues indo-européennes liberté libre logique loi morale lois LOUIS MÉNARD Massol Ménard ment métaphysique méthode mœurs monde Montesquieu Morale indépendante moyen âge nature naturelle nécessaire notion panthéisme passions peinture pensée peuple philosophie physique politique polythéisme positivisme premier principe priori progrès Proudhon psychologie pure qu'un question rapport rationnelle religieuse religion René Ménard Renouvier respect Révolution rien Saint-Simon saint-simonienne sanction science sens sentiment serait seule Sièrebois social société Socrate stoïcisme système théisme théologie théorie tion universelle utilitaire vérité vertu volonté vrai XVIIIe siècle
Popular passages
Page 215 - 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.
Page 283 - Ne fais pas à autrui ce que tu ne voudrais pas qui te fût fait...
Page 216 - Few human creatures would consent to be changed into any of the lower animals, for a promise of the fullest allowance of a beast's pleasures ; no intelligent human being would consent to be a fool, no instructed person would be an ignoramus, no person of feeling and conscience would be selfish and base, even though they should be persuaded that the fool, the dunce, or the rascal is better satisfied with his lot than they are with theirs.
Page 151 - Les lois, dans la signification la plus étendue, sont les rapports nécessaires qui dérivent de la nature des choses ; et, dans ce sens, tous les êtres ont leurs lois : la divinité a ses lois, le monde matériel a ses lois, les intelligences supérieures à l'homme ont leurs lois, les bêtes ont leurs lois, l'homme a ses lois.
Page 222 - It results from the preceding considerations, that there is in reality nothing desired except happiness. Whatever is desired otherwise than as a means to some end beyond itself, and ultimately to happiness, is desired as itself a part of happiness, and is not desired for itself until it has become so.
Page 219 - As between his own happiness and that of others, utilitarianism requires him to be as strictly impartial as a disinterested and benevolent spectator. In the golden rule of Jesus of Nazareth, we read the complete spirit of the ethics of utility. To do as you would be done by, and to love your neighbour as yourself, constitute the ideal perfection of utilitarian morality.
Page 219 - ... education and opinion, which have so vast a power over human character, should so use that power as to establish in the mind of every individual an indissoluble association between his own happiness and the good of the whole...
Page 33 - Ce ne fut que bien tard, en observant l'action mécanique que les corps ont les uns sur les autres, qu'on tira de cette mécanique d'autres hypothèses que les mathématiques purent développer, et l'expérience vérifier.
Page 228 - This feeling, when disinterested and connecting itself with the pure idea of duty, and not with some particular form of it, or with any of the merely accessory circumstances, is the essence of conscience...
Page 216 - ... a sense of dignity, which all human beings possess in one form or another, and in some, though by no means in exact, proportion to their higher faculties, and which is so essential a part of the happiness of those in whom it is strong, that nothing which conflicts with it could be, otherwise than momentarily, an object of desire to them.