date

1817 Dec r 31 Not Paul III
1817 Dec r 31

Not Paul

III. Doctrine

Ch. Asceticism

When by the principle of asceticism condemnation has been passed upon any species or

mode of pleasure [N.B. it is exclusively to the pleasures of the body i.e. to those

in the instance of which the seat of the pleasure is in the body that the principle

of asceticism has attached itself for the purpose of /with a view to/ condemnation.]

When by this principle condemnation has been passed upon any species or mode of

pleasure it is /has/ always been on the ground of the seat, or

the source or both: on these occasions they /seat or source/

have respectively been found to be impure. In this case the

condemnation passed has it source in an illusion of the fancy, and the means employed

by it to obtain submission is an abuse of words.

Of the only clear and usefully applicable sense in which the words pure and impure are capable of being employed

/applied to pleasure/, an explanation /a view/ has been given

under the head of the principle of utility: and in these cases they are applicable

with equal propriety to pain.

In both instances alike in the one no less than in that of the other the idea

belongs to the same department in the field of thought and action: in one and the

same and that the moral one.
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  • Title: [1817 Dec r 31 Not Paul III]
    Description: 1817 Dec r 31

    Not Paul

    III. Doctrine

    Ch. Asceticism

    From what has just been said, the following position, without danger of

    contradiction on any rational grounds may be laid down, viz.

    No just condemnation can justly be passed on any pleasure on any such consideration

    /ground/ as that of its shape, seat, source, or inlet: the seat in which it resides or is

    perceived, the inlet

    (a) through which it passes to the /its/ seat, the source from which it is derived, or the shape in which it exists, the seat in which it resides, the source from whence

    it is derived, or the inlet through which it is derived.

    Note.

    (a) Though not the seats nor the sources, the ear and the eye and

    the ear are in the instance of every individual the necessary inlets to a large proportion of such pleasures of the mind as it falls in

    his way to enjoy: viz. to all those derived from human converse /discourse/ whether

    in /by/ signs audible or visible whether from hearing or reading.

    So likewise in the case of all the rest of the fine arts—Music painting &c.

    &c. let the seat be in ever so large proportions of it in the mind, the

    necessary inlet to it is through /in/ the body.
  • Title: [1817 Dec 31 Not Paul III. Doctrine]
    Description: 1817 Dec 31

    Not Paul

    III. Doctrine

    Ch. Asceticism

    Well but however The pleasure is impure impure—viz. in your

    eyes, for as much as so you say it is. Impure: but in what sense? impure in a moral

    sense? Oh yes to be sure impure in a moral sense. But why and whence impure in a

    moral sense? Let the question be answered truly it will be—because in my eyes it is,

    if you will force upon me this declaration,—impure in a physical

    sense. Well the being in that sense impure, it is in your eyes to such a degree

    impure that you could never endure to make any such attempt as that of reaping it.

    What I? forbid it heaven! Well then you never will: nor is it any body’s wish that

    you should. But those who are in the practice of giving it to themselves, in their

    eyes it is not so much as physically impure; or if it be, it

    is not in such a degree impure as to put away /extinguish/ the desire, and do away

    /exclude/ the pleasure: in their instance therefore that reason which in your

    instance is so good and sufficient an one has no place: and for foregoing /losing/ or

    so much as [...?] any other person to abstain from /forego/ /lose/ it, no other

    reason have you found or can you find.

    To do this /To me, doing this/ act would not afford me a pleasure: therefore I will

    do my utmost to torment and destroy /afflict to the very death/ every one to whom it

    is /it is/ or would be a pleasure. Such is the logic which has given birth to this

    article of morality and to the legislation which has been grounded on it.

    I should not like to do this—therefore I will punish you if you do it—such is the

    logic which has given birth to this article of morality, and to the legislation that

    has been grounded on /sprung out of/ it. And of this logic, this morality and this

    legislation, the word of Paul, it will be seen and of Paul only, has been the

    ground.
  • Title: [1817 Dec 31 Not Paul III. Doctrine]
    Description: 1817 Dec 31

    Not Paul

    III. Doctrine

    Ch.1. Asceticism

    Under this state of things every system of [...?] and morals is a tissue of

    inconsistencies: a mixture of utility and asceticism: vice and virtue proportionably

    confounded.

    Pretences. 1. shape or source impure.

    2. sensual i.e. bodily pleasure warred against in the lump. How far such mischievous

    doctrine is [...?] accident. Mind more noble than the body:

    noble [...?]

    What is good in this might be much better advocated and supported on the ground of

    utility.

    Various are the grounds or pretences on which this war against every thing that is

    good has been raised and kept up /on foot/. Among the most common is that which bears

    relation to the shape in which the pleasure is enjoyed, or in

    other words (for it comes to much the same thing) the source

    from whence it is derived, or the seat in which it has

    place—the source from whence it is derived the shape in which

    it makes its appearance and is enjoyed.

    In every instance be the pleasure in question what it may, the seat of it is either

    in the body /bodily faculties/, in the mind or in both. Against all those pleasures

    which On /For/ no other ground /cause/ than that of their having their seat in the

    body against all those pleasures which have their seat in the body, /unceasing/ war

    is made and kept up without ceasing. And why? it is forsooth for some such reason as

    this—viz. that of the two component parts of the compound animal /creature/ the mind

    is more noble than the body—the pleasures of the mind more noble than the pleasures of the body. But by the word more noble what is meant? either it means greater viz. in respect either of intensity or duration, or it means nothing

    and is so much nonsense. Take any pleasure of the body and compare it with a pleasure

    of the mind: if it is not greater but less, here then in case of competition is a

    reason—a genuine reason for preferring to it /taking up/ the pleasure of the mind and

    letting go the pleasure of the body: if not less but greater, here then is no

    sufficient reason for letting go the pleasure of the body.