How can I describe the agony of suspense which racked our souls

during those six days? It seemed to us as though a life was
being offered in sacrifice for the thousands which it was to
contribute in saving
How can I describe the agony of suspense which racked our souls
during those six days? It seemed to us as though a life was
being offered in sacrifice for the thousands which it was to
contribute in saving. Across the span of thirteen years the
memory of the last moments comes to me most vividly and
thrilling, when the light of reason left his brain and shut out
of his mind the torturing thought of the loving wife and
daughter far away, and of the unborn child who was to find
itself fatherless on coming to the world.


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In his Sermons on Compassion (V

In his Sermons on Compassion (V., VI.), he treats this as one of the
Affections in his second group of the Feelings (Appetites, Passions,
and Affections); vindicates its existence against Hobbes, who treated
it as an indirect mode of self-regard; and shows its importance in
human life, as an adjunct to Rational Benevolence and Conscience.


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Another objection to the doctrine is, that happiness is a thing

unattainable, and that no one has a _right_ to it
Another objection to the doctrine is, that happiness is a thing
unattainable, and that no one has a _right_ to it. Not only can men do
without happiness, but renunciation is the first condition of all
nobleness of character.


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It is alleged in their favour that our judgments of rectitude and

depravity are immediate and voluntary
It is alleged in their favour that our judgments of rectitude and
depravity are immediate and voluntary. The reply is that sentiments
begotten by association are no less prompt and involuntary than our
instincts. Our response to a money gain, or a money loss, is as prompt
as our compliance with the primitive appetites of the system. We begin
by loving knowledge as a means to ends; but, in time, the end is
inseparably associated with the instrument. So a moral sentiment
dictated by utility, if often exercised, would be rapid and direct in
its operation.


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III

III.--He discusses the Summum Bonum, or Happiness, only with reference
to his Ethical theory. The attaining of the objects of our desires
yields Enjoyment or Pleasure, which cannot be the supreme end of life,
being distinguished from, and opposed to, Duty. Happiness is Pleasure
and Duty combined and harmonized by Wisdom. "As moral beings, our
Happiness must be found in our Moral Progress, and in the consequences
of our Moral Progress; we must be happy by being virtuous."


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The condition of perfect happiness being a theoretic or intellectual

state, the _visio_, and not the _delectatio_, is consistently given as
its central fact; and when he proceeds to consider the other questions
of Ethics, the same superiority is steadily ascribed to the
intellectual function
The condition of perfect happiness being a theoretic or intellectual
state, the _visio_, and not the _delectatio_, is consistently given as
its central fact; and when he proceeds to consider the other questions
of Ethics, the same superiority is steadily ascribed to the
intellectual function. It is because we _know_ a thing to be good that
we wish it, and knowing it, we cannot help wishing. Conscience, as the
name implies, is allied to knowledge. Reason gives the law to will.


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We are obliged to say that the places of the novae, of the

planetary and stellar nebulae, and of the Wolf-Rayets in the
evolutionary process are not certainly known
We are obliged to say that the places of the novae, of the
planetary and stellar nebulae, and of the Wolf-Rayets in the
evolutionary process are not certainly known. If the Wolf-Rayet
stars have developed from the planetaries, the planetaries from
the novae, and the novae have resulted from the close approach
or collision of two stars, or from the rushing of a dark or
faint star through a resisting medium, then the novae,
planetaries and Wolf-Rayets belong to a new and second
generation: they were born under exceptional conditions. The
velocities of the planetary nebulae seem to be an insuperable
difficulty in the way of placing them between the irregular
nebulae and the helium stars. The average radial velocity of 47
planetary nebulae is about 45 km. per second; and, if the
motions of the planetaries are somewhat at random, their
average velocities in space are twice as great, or 90 km. per
second. This is fully seven times the average velocity of the
helium stars, and the helium stars in general, therefore, could
not have come from planetary nebulae. The radial velocities of
only three Wolf-Rayet stars have been observed, and this number
is too small to have statistical value, but the average for the
three is several times as high as the average for the helium
stars. We can not say, I think, that the velocities of any
novae are certainly known.


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Although recognizing in a vague way the existence of genuine

disinterested impulses, he dilates eloquently, and often, on the
deliciousness of benevolence, and of all virtuous feelings and conduct
Although recognizing in a vague way the existence of genuine
disinterested impulses, he dilates eloquently, and often, on the
deliciousness of benevolence, and of all virtuous feelings and conduct.


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But again, the redeemed Italian was of no purer blood than the

post-Roman-Ostrogoth ancestry from which he sprang
But again, the redeemed Italian was of no purer blood than the
post-Roman-Ostrogoth ancestry from which he sprang. The 'puny
Roman' of the days of Theodoric owed his inheritance to the
cross of Roman weaklings with Roman slaves. He was not weak
because he was 'mongrel' but because he sprang from bad stock
on both sides. The Ostrogoth and the Lombard who tyrannized
over him brought in a great strain of sterner stuff, followed
by crosses with captive and slave such as always accompany
conquest. To understand the fall of Rome one must consider the
disastrous effects of crossings of this sort. Neither can one
overlook the waste of war which made them inevitable through
the wholesale influx of inferior tribes. Neither can one speak
of the Roman, the Italian, the Spaniard, the French, the
Roumanian, nor of any of the so-called 'Latin' peoples as
representing a simple pure stock, or as being, except in
language, direct descendants of those ancient Latins who
constituted the Roman Republic. The failure of Rome arose not
from hybridization, but from the wretched quality on both sides
of its mongrel stock, descendants of Romans unfit for war and
of base immigrants that had filled the vacancies.


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In addition to the monotony of work and the long hours, the small wages

these girls receive have no relation to the standard of living which
they are endeavoring to maintain
In addition to the monotony of work and the long hours, the small wages
these girls receive have no relation to the standard of living which
they are endeavoring to maintain. Discouraged and over-fatigued, they
are often brought into sharp juxtaposition with the women who are
obtaining much larger returns from their illicit trade. Society also
ventures to capitalize a virtuous girl at much less than one who has
yielded to temptation, and it may well hold itself responsible for the
precarious position into which, year after year, a multitude of frail
girls is placed.


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Constructed with reference to the broken-down state of ancient society,

and seeking its highest aim in a regeneration of humanity, the
philosophical system of Neo-Platonism was throughout ethical or
ethico-religious in spirit; yet its ethics admits of no great
development according to the usual topics
Constructed with reference to the broken-down state of ancient society,
and seeking its highest aim in a regeneration of humanity, the
philosophical system of Neo-Platonism was throughout ethical or
ethico-religious in spirit; yet its ethics admits of no great
development according to the usual topics. A pervading ethical
character is not incompatible with the absence of a regular ethical
scheme; and there was this peculiarity in the system, that its end,
though professedly moral, was to be attained by means of an
intellectual regimen. In setting up its ideal of human effort, it was
least of all careful about prescribing a definite course of external
conduct.


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This chart exhibits the trend of the death rate from all causes, by age

periods
This chart exhibits the trend of the death rate from all causes, by age
periods. The decreases are below the center line and the increases above
it.


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As a speculation, it is open to these objections

As a speculation, it is open to these objections. (1) Being contrary to
the unprejudiced notions of mankind, it demands some very powerful aid
from philosophy. On the face of things, the selfish passions and the
benevolent passions are widely distinguished, and no hypothesis has
ever yet so far overcome the disparity as to show that the one could
grow out of the other; we may discern in the attempts that love of
_simplicity_, which has done so much harm to philosophy.


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MAGNANIMITY, or HIGH-MINDEDNESS [Greek: megalopsychia], loftiness of

spirit, is the culmination of the virtues
MAGNANIMITY, or HIGH-MINDEDNESS [Greek: megalopsychia], loftiness of
spirit, is the culmination of the virtues. It is concerned with
greatness. The high-minded man is one that, being worthy, rates himself
at his real worth, and neither more (which is vanity) nor less (which
is littleness of mind). Now, worth has reference to external goods, of
which the greatest is honour. The high-minded man must be in the
highest degree honourable, for which he must be a good man; honour
being the prize of virtue. He will accept honour only from the good,
and will despise dishonour, knowing it to be undeserved. In all good or
bad fortune, he will behave with moderation; in not highly valuing even
the highest thing of all, honour itself, he may seem to others
supercilious. Wealth and fortune contribute to high-mindedness; but
most of all, superior goodness; for the character cannot exist without
perfect virtue. The high-minded man neither shuns nor courts danger;
nor is he indisposed to risk even his life. He gives favours, but does
not accept them; he is proud to the great, but affable to the lowly. He
attempts only great and important matters; is open in friendship and in
hatred; truthful in conduct, with an ironical reserve. He talks little,
either of himself or of others; neither desiring his own praise, nor
caring to utter blame. He wonders at nothing, bears no malice, is no
gossip. His movements are slow, his voice deep, his diction stately
(III.).


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The two essentials of justice are (1) the desire to punish some one,

and (2) the notion or belief that harm has been done to some definite
individual or individuals
The two essentials of justice are (1) the desire to punish some one,
and (2) the notion or belief that harm has been done to some definite
individual or individuals. Now, it appears to the author that the
desire to punish is a spontaneous outgrowth of two sentiments, both
natural, and, it may be, instinctive; the impulse of _self-defence_,
and the feeling of _sympathy_. We naturally resent, repel, and
retaliate, any harm done to ourselves and to any one that engages our
sympathies. There is nothing moral in mere resentment; the moral part
is the subordination of it to our social regards. We are moral beings,
in proportion as we restrain our private resentment whenever it
conflicts with the interests of society. All moralists agree with Kant
in saying that no act is right that could not be adopted as a law by
all rational beings (that is, consistently with the well-being of
society).


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The author, considering his thesis established, deduces from it the

corollary, that morality is _eternal and immutable_
The author, considering his thesis established, deduces from it the
corollary, that morality is _eternal and immutable_. As an object of
the Understanding, it has an invariable essence. No will, not even
Omnipotence, can make _things_ other than they are. Right and wrong, as
far as they express the real characters of actions, must immutably and
necessarily belong to the actions. By action, is of course understood
not a bare external effect, but an effect taken along with its
principle or rule, the motives or reasons of the being that performs
it. The matter of an action being the same, its morality reposes upon
the end or motive of the agent. Nothing can be obligatory in us that
was not so from eternity. The will of God could not make a thing right
that was not right in its own nature.


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He sums up the chapter thus:--"That, by an original power of the mind,

which we call _conscience_, or the _moral faculty_, we have the
conceptions of right and wrong in human conduct, of merit and demerit,
of duty and moral obligation, and our other moral conceptions; and
that, by the same faculty, we perceive some things in human conduct to
be right, and others to be wrong; that the first principles of morals
are the dictates of this faculty; and that we have the same reason to
rely upon those dictates, as upon the determinations of our senses, or
of our other natural faculties
He sums up the chapter thus:--"That, by an original power of the mind,
which we call _conscience_, or the _moral faculty_, we have the
conceptions of right and wrong in human conduct, of merit and demerit,
of duty and moral obligation, and our other moral conceptions; and
that, by the same faculty, we perceive some things in human conduct to
be right, and others to be wrong; that the first principles of morals
are the dictates of this faculty; and that we have the same reason to
rely upon those dictates, as upon the determinations of our senses, or
of our other natural faculties." Hamilton remarks that this theory
virtually founds morality on intelligence.


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