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25 Dec 1814
Jug Util.
10
II. Sub Rev
4
But though the Almighty has denied it to him, he ought the Atheist ought to have had this knowledge. Of this word ought what is the real meaning? this and this only, viz. that the Theist is angry with the Atheist for the not having this knowledge or rather for the not saying that he has it. He ought and why is it said he ought? and of the word ought thus employed/ what is the purpose? to give intimation of the existence of a corresponding duty, for the purpose of imputing a violation of duty to himby whom the duty has failed of being performed?— in short to find a pretence for the anger thus kindled, and therewith some means of affording to it the desired gratification by producing power in some shape or other in the breast out of which the provocation came.
6 .
Orthodox. He ought to have had that knowledge.
Heterodox. What man ought? It supposes gratuitously the existence of a duty for the purpose of exposing a man to hatred for the violation of it.
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Title: [25 Dec 1814 Jug. Util. 9]Description: 25 Dec 1814 Jug. Util. 9 3 3. Atheism Atheism — here indeed, the charge in one respect has a real ground — the matter of fact the averment of which is contained in it may in any case be, and in many instances actually is, true. But in this case supposing the fact true, where is the offence? in what does the malignity —the mischief of it consist? against whom is it committed? Against the Almighty? But by the Almighty in such a case what just cause what cause just or unjust can be found. Does no such almighty person exist? then by the supposition there is no such almighty person to be offended. Does he exist? in the supposition wherein does the offence consist? wherein but in ignorance—sheer ignorance. On this supposition so it is that to this man the almighty has not made himself known. Punish the man or so much as be angry at the man (always supposing the almighty to be susceptible of the species of pain by which the emotion of anger is produced) be angry at a man for not knowing what he has never been taught? as well be angry with him for not having the bulk of a whale or the wings of an eagle. As well might any inhabitant of the interior of New Holland be caught and punished as for treason for not having sworn allegiance to King <.^.^.>. 5. 1. Atheism. Conceditur in this case the charge may very well be not groundless. The fact exists. But where is the malignity the mischievousness of it? Against whom is it committed? Not a[?]. To whom does it afford cause of anger? Not to God: for it is the result of sheer ignorance. Can God be angry with a man for not having learnt what he has not been taught? As well might a South Wales man be punished for not having seen King George.
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Title: [25 Dec 1814 Jug Util 10]Description: 25 Dec 1814 Jug Util 10 II. Sub Rev 5 Heresy Heterodoxy Heresy—heterodoxy heresy schism—In all these cases there does exist it is but too true a real matter of fact—and with it a real offence existing and made manifest. Manifest? but on whose part? On the part of the person, to whom and by these expressions, delinquency is imputed? No: but in the part of him by whom it is imputed: By heresy, in Greek [Greek text] ere it was first applied to the purpose of giving intimation of a species of delinquency nothing more was meant than the making of a choice, making a choice as between one opinion and another. Making a choice not between one opinion and another? (says the alledged delinquent accused with heresy) but in doing so where can be the offence? who is there that is not occupied—continually occupied in the making of such choices? who is there that for two minutes together unless by being asleep can avoid making it? who is there that can avoid making it and live? Oh, but says the accuser the opinion thus chosen is an opinion opposite different from mine. Here then is the proposition involved—continually and necessarily involved in every such charge. I was a person the differing from whom in opinion on any article and in particular in any article of religion, or in a word in any article whatever, in an offence. <.^.^.>by the two expressions one and the same amount to <.^.^.> is expressed. I am in intention a tyrant in so far as <.^.^.> myself a tyrant: and under my tyranny my <.^.^.> is that all mankind be prostrate. My wish and desire is to render miserable whatsoever person shall in any part presume to give expression to an opinion different from mine. 7. 2. Schism heterodoxy heresy: In all these instances an offence indeed has place: but the offender is not he to whom: but he by whom transgression is imputed. Heresy means making a choice—nothing more. 8. Orthodox. The offence consists in making a wrong choice. i.e. a choice different from mine. 9. Heterodox. This is as much as to say I am tyrant as much as I can be, and wish to subject to my tyranny all mankind—rendering miserable all who profess to think differently from me.
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Title: [25 Dec 1814 Jug Util 8]Description: 25 Dec 1814 Jug Util 8 Ch.1. Course of argument 2 §. neither impious nor immoral Impiety—blasphemy—in no instance in which it was ever made, had any charge for which expression has been found that was ever expressed in either of those words any the smallest ground. Yet with what symptoms have not the charges made on these words been accompanied? And this passion what has it had for its cause? In the first place, in this as on every other occasion the difference of opinion, and the testimony thus borne by the opponent to the intellectual weakness of him in whose breast the flame is thus by the opposition kindled: in the next place, by the sort of humiliation which in the mind galled by the yoke is produced by the idea of the case enjoyed by the sound which remains untouched by it. + + Quote the words of the Apostle 3 * Never has any charge of blasphemy or impiety been other than groundless. 4. Cause of the fury with which charges to this effect have been accompanied. 1. Testimony borne by the opposition to the intellectual weakness of the party opposed. 2. Humiliation and envy attached to the side of the case of him by whom such free discourses are uttered.
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