036_109.xml

Title: [[xxxvi. 109] 1822 June 28 Constitut]

Description: [xxxvi. 109]

1822 June 28

Constitut Code

Supreme Operative

I. Monarch absolute

2. Intellectuals

2. Next as to intellectual aptitude. The branch of inaptitude opposed to appropriate intellectual aptitude is also in this case at his maximum. In the article /respect/ of moral aptitude the condition of the Monarch as such being that which has been described, towards the consequence is - that towards the greatest happiness of the greatest number, all that in the situation in question could be done by intellectual aptitude if raised to its maximum would be the preserving that same greatest number from such unhappiness /infelicity/ as should in the eyes of the Monarch not be contributory to his own felicity. But by the care taken of his own felicity at the expence of theirs, their infelicity on their part may be raised to a pitch /height/ to which no limit can be assignable. Take for example the case of Frederic the Great King of Prussia See the state of the people under his government as depicted by Sir Charles Hanbury Williams Diplomatic Resident of England at his Court, in the Appendix to The Earl of Orford's Memoirs London 1822.

But in comparison of other men who have had the advantages of what is called a liberal education, intellectual aptitude is in the situation of Monarch, by unchangeable causes placed at the lowest pitch

Of the two branches of intellectual aptitude appropriate knowledge is that in respect of which the deficiency is less considerable and less uniformly exemplified In the situation of Monarch, as in every other situation, man is necessarily for a length of time more or less considerable, placed by the infirmity attached to immaturity of age placed in a state of subjection. During his continuance in that state not only knowledge at large but knowledge in some sort and degree appropriate, is injected into the infirm and unresisting mind. Knowledge? but of what sort?

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037_071.xml

Title: [1822 July 4 Constitut Code Rationale]

Description: 1822 July 4

Constitut Code Rationale

I Supreme Constitutive

Why in all

I. Monarch

1 Moral Aptitude

Self preference

Art. The Supreme Constitutive power is in the great body of the People

? Self-preference - how while /why/ in a Monarchy /Monarch/ its effects are preponderantly detrimental: in a representative Democracy preponderantly contributory, to the greatest happiness of the greatest number.

Whatever be the form of government, a man will prefer his own happiness /felicity/ to that of all others put together: his wish and upon occasion his endeavour will be get into his own hands all the several external instruments of felicity in the greatest quantity possible. For this purpose his wish and upon occasion his endeavour will be at the expence of all others to committ depredation to the greatest extent possible But upon every occasion that presents itself as favorable, this depredation will at the hands of all those at whose expence it is exercised produce the endeavour to escape from it - in a word self-preservation from it, and to that end, in so far as it seems consistent with personal safety, resistance. But even by such endeavour at evasion much more by resistance, on the one part, anger will be produced on the other thereupon partly for securing the faculty of exercising the depredation, partly for the gratification of the passion of anger, oppression will be added and by whatever causes it is produced in any the slightest degree the disposition and the habit of exercising it in the greatest degree which circumstances admitt of will be continually on the encrease Thus it is that by the innate propensities of mans nature propensities necessary to the very existence of the species, every man is rendered at least in desire and wish and upon occasion in endeavour, a depredator and an oppressor In the situation of Monarch the joint powers of force, intimidation, corruption and delusion /his incorporeal instruments of misrule/ supply a man with corporeal instruments, sufficient to enable him to afford the /grant[?] to these desires the requisite correspondent/ gratification sought by him: and thus it is that the power being added to the desire the correspondent effect - /is produced: the correspondent effect/ in this /the present/ case the unquestionable sacrifice of the real felicity of the greatest number of a million to the questionable felicity of this one.

036_005.xml

Title: [[xxxvi. 5] 1821. April 26.]

Description: [xxxvi. 5]

1821. April 26.

Constitut. Code

Constitutional Finance?

1. As to appropriate moral aptitude. If, in the breast of the individual in question,

instead of appropriate aptitude in this shape, the opposite inaptitude be found /have

place/, be the degree of appropriate intellectual aptitude and active talent ever so

great, so it is that, /the result will be/ by any extraordinary degree of appropriate

intellectual aptitude and appropriate active talent, the aggregate quantity of

apprpriate aptitude, so far from being augmented, will be diminished. Appropriate moral

aptitude consists, on this occasion, in the disposition to promote, to the utmost, the

greatest happiness of the greatest number: the inaptitude, correspondent and opposite to

this branch of appropriate aptitude, is - the disposition to promote the particular

happiness /interest/ of the individual in question and his particular connections, at

the expence, and by the sacrifice, of a portion, to any amount larger, of that other and

more extensive interest and happiness. But, the greater the degree of appropriate

intellectual aptitude and correspondent active talent the individual possesses, the

greater is the degree of facility he will possess with respect to the carrying into

effect that disposition of his which, by the supposition, has place: viz. the

disposition to make sacrifice of the greatest good of the greatest number to his own

private interest according to the conception that happens to be entertained by him in

relation to it.

The higher a man's place is in the scale of external felicity, the lower, not the

higher, will naturally, not to say necessarily, be his place in the scale of appropriate

moral aptitude as here explained.

1. Sympathy