JB_807_248.xml

Title: [31 August 1814 [...?] Jug. Util.]

Description: 31 August 1814 [...?]

Jug. Util.

B.II. Under Revelation

Ch.4. Mischief 4. Forcing Pain.

1

Duty or merit make no difference when the effect is produced sole difference the extent of the effect.

 Look out for [...?] is designed exemplification.

Ch.4. Mischief 4th /or 3rd/ Forcing man to embrace pain /compelling/ /[...?] men/ /self-torment/

The notion by which in the shape in which it is productive of positive pain self-torment is constituted matter of merit or of duty does not in any part of the geographical field of Christianity /Christian dominion/ appear to be much in fashion. Under Protestantism it has never been. Under Catholicism it has ceased to be.

To submitt to physical pain rather than be accessory /contributory/ to the production of psychological evil—moral or religious, and thence for the sake of avoiding and preventing so much of and in that shape, yes: but not simply and for its own sake. Not for the /clearer/ hope of recommending ones self to the favour of an infinitely benevolent as well as omnipotent being, and thus at the expense and endurable degree of pain producing in a chance of an exemption from unendurable ones.

Pains of martyrdom, yes. In the voluntary acceptance and thus for self-infliction of pain on those occasions there was whether fulfillment duty or no there was more than fulfillment of duty than was merit. But on those occasions pain was courted /embraced/ not for its own sake, but /in the character of/ as a means leading towards an ulterior end: the saving a man from the obligation of abjuring /the doctrine of Jesus/ Christianity or the hope /endeavour/ to give extent to it: the saving a man's self from acts of disobedience towards God, or the [...?] of other men within the pale of his obedience.

1.

Mischief 3. Forcing man to embrace pain. The notion that self-torment is matter of duty or merit seems pretty much out of date, under Protestantism always, under Catholicism now.

2.

To submitt to physical evil rather than be accessory to merit or religion; yes in this there may be merit: but not in taking it upon man's self for its own sake not thereby to please a being of infinite benevolence.

3.

Pains of martyrdom yes. But martyrdom is a means to an end viz either saving one self from abjuring what is thought religious truth, or causing others to embrace it.

JB_807_249.xml

Title: [1 Sept 1811 Jug. Util. B.II]

Description: 1 Sept 1811

Jug. Util.

B.II. Under Revelation

Ch.4. Mischief 4. Forcing pain.

2

Among Christians this /costly/ mode of purchasing favour at the hands of an almighty being to whom if he had benevolence equal to that which falls to the share of the least benevolent /among/ of his creatures /human subjects/ it would be /a source/ matter of [...?] and horror rather than of satisfaction, seems /out of date/ no longer in vogue. For /the display of/ merit in this shape for the display of merit even the occasion is wanting. /As to persecution/ In vain would persecution be counted where persecutors are not to be found. As to conversion, labourers in this vineyard are not altogether wanting, but some time or other the process is not found at present to be attended with that part /those mortal parts/ of life with which at some time it was encompassed /environed/.

At present, abandoned by Christians /given up by the followers of Jesus/, the system /process/ of self torment, with whatsoever merit may be found /belong to it/ adhering to it, seems relinquished to Mahommetans and Hindos to the followers of Mahomet and the votaries of Bramah.

But not the Flagellants.

4.

An obstacle to martyrdom is that there are no adequate persecutions.

Of conversion the operation is not unexampled: but to that purpose few instances adequate to and that of martyrdom in any shape voluntarily [...?] are not to be found.

5.

Abandoned by Christianity the value of the duty or meritoriousness of self-torment is left to Mahommetans and Hindos.

JB_807_171.xml

Title: [28 Dec r 1814 Visum 5 Feb. 1821 Jug]

Description: 28 Dec r 1814 Visum 5 Feb. 1821

Jug Util II. Sub-Rev. Mischievous Doctrines. The References are to the pages in A Synopsis of the Three first Gospels &c. 8 vo 1812. Revington &c. It is here stiled ‘Harmony’.

Charles Dunster, A Synopsis of the Three First Gospels: including the First Four of St John’s Gospel, London, 1812. BL: MicA. 16510(5)

1. [...?] beneficence commanded [...?] Luke VI Mat V. Har 31

Non-Resistance /i.e. passive/ co-operation with injury commanded Harm. 31

Non-Resistance commanded. Harm.31.

8 Sept. 1811

Jug Util

BII

Ch.5.

Asceticism produces Antipathy

1 (1) The above heading written in pencil.

1811 Sept. Visum 1821 Feb y

Jug Util Rudiments. Mischievous Doctrines. II Forcing Men to ruinous pleasures. Negative Asceticism.

Pleasure of the sexual Appetite

N.B. This applies not to Jesus: only to Paul. The above heading written in ink.

1. Antipathy an evil to the person who harbours it (see 11.):

2. to the object of it. 3. Consequences to the hater: 1. Hater withdraws from him his own society and good offices. 2. Does him any [...?] ill offices. 3. endeavours by depriving him of the good opinion to deprive him of the good offices and afflict him with the /[...?]/ ill-offices of others. 4. To render the worst offices wise, if in power /[...?]/ enacts laws for the purpose.

5. To make a warrant for enacting & supporting of such laws, make tyranny and barbarity into a system setting up principle of sypm. & empathy above & instead of d o of utlity, creating cruelty into a virtue.

Asceticism drives man to noxious pleasures.

6. Mischiefs of the [...?] laws against sexual irregularities 1. depriving men of so much unnoxious pleasures: 2. from these innoxious ends of gratification driving them into noxious ones. viz. 1. Adultery 2. Rape Fornication noxious not as destructive of population, but as plunging females into an unhappy course of life, and both sexes into disease.

7. Arguments in justification of the law. 1. Mischief to population. This [...?] in itself, and refuted by Malthus. 2. Unnaturality nonsensical & self-contradictory: take away unfrequency no means is left to it. If unfrequent, not mischievous: if frequent not unnatural. 3. [...?] men indifferent to women: false & inexpensive viz. Greece & Rome. has no such tendency: to a female or females is a more dangerous [...?] than a boy.

8. History. Hen.8. how to [...?] for cruelty to women, by cruelty to Sects. How much better had he sought his gratification where Edw.2. J.1. and W.3. did.

9. Not warranted by Jug. 1. The offence against the Angels was rape. 2. The capital law of the Jews is matched by d o against heresy woolsey[?] 3. Quaere as to the disciple whom Jesus loved.

Antipathy

10. Vitiation to the moral character of the people. 1. [...?] exhibition counterpart to Auto da fé, and Bull-fights.

11. Vitiating the intellectual frame by 1. Adoption of principle of sympathy and antipathy. 2. Blackstone confounding consent and non-consent and ranking both among crimes against security. 3. Habit of making a merit of deaf passion.

12. Vast mass of misery produced in England. 1. by persons drivn out of the country. 2. by d o living under apprehension.

4. For the case of females creating that antipathy to which it owes a great part of the evils of prostitution.

Antipathy for unbelief is embittered by consciousness of subjection to contempt.

Asceticism

F

To mischief of asceticism. No modes of doing mischief to others that are not made matter of duty by ascetics if committed on self, except homicide, for to be tormented in this life men must be kept in it. Be the charge what it will, pity is the [...?] the [...?] done to the man who deprives himself, indignation to the man who, be the [...?] what it will, seeks to deprive others of innoxious pleasure.

If thieves are wicked so are ascetic preachers & writers. Self denial is included in the idea of every moral virtue. But self-denial is not of itself virtue, self-denial when not prescribed under by [...?] probity or benevolence is folly. The remainder of the text on the sheet appear as marginal summaries or notes.

Mischief of asceticism producing antipathy thence tyranny: 1,2,3,4,5.

Mischief of the laws produced by ascetic antipathy

6

Asceticism /law/ drives men into noxious gratification.6. and men in power to tyrranous legislation Hen. 8.

Asceticism informing laws—reasons [...?] bad.

Ascet

[...?] evil unleashed [...?] [...?] will [...?] [...?] {...?] case.

Antipathy

10 Sept 1811

Jug Util

B.II

Ch. Mischief understood

1. Vitiating & conception The above heading is written in pencil..

1811 Sept.

Jug. Util. Rudiments The above heading is written in ink.

1. Figurate

If not capable of being made intelligible it should not have been delivered, if capable, it should have been made so.

Explanation [...?], take any intelligble explanation, it will be as easily translatable into Greek as the typical

Inference that respecting authenticity and verity belongs not to the present subject: use unavoidable. A [...?] that has been less [...?] [...?] hoc.

II. Exaggerated language.

[807-173v]

1820 Jan y 8. This sheet written in black and red ink, in this text the red ink is shewn in bold. This page copied the same day by Colls, starting at the second column, see BL Add. Ms 29,807 fo. 218v. 1

Jug. Util. comprehending Jug. True. All-embracing Sketch.

F

Part I. continued.

Part II.

This text written in red and black ink on a strip of paper attached to a larger sheet. Heading includes an illegible pencil note.

Feb.8

Ch. Preliminary Explanatory

Ch.5.

Natural Religion incapacity of its Sanctions, as to the affording as the human Sanctions do, a direction rule of action

§.1. Mode in which a directive rule of action is afforded by the human Sanctions.

§.2. Such mode /nor any other/ can any such rule [...?] by superhuman sanctions.

Ch.6.

143 144

* If comparison of their human, inefficiency of the superhuman sanctions to useful purposes.

§.1. The human sanctions their natural efficiency to such purposes.

§.2. This efficiency has a natural tendency to encrease.

§.3. The superhuman sanctions, their natural inefficiency to such purposes. viz. from randomness: uncertainty postpone.

§.4. Their inefficiency has a natural tendency to encrease.

§.5. Doubtful whether the religion may not be useful antecendently to the growth of the moral and sympathetic Sanctions.

Ch.7.

Efficiency of the Superhuman Sanctions as to pernicious purposes.

§.1. Pernicious effect 1. impressing unassuageable terrors.

§.4. By Oathes bonding men to mischievous designs.

§.2. Pernicious effect 2. Imposing pernicious coercion on the restrictive force—excluding innoxious pleasure.

§.3. Pernicious effect 3. Imposing coercion in the compulsory form—forcing men to subject themselves to pain.

§.4.Adding to the efficiency of the human sanctions, particularly the political, in so far as applied to pernicious purposes. See Part III.

This text written on a strip of paper attached to a larger sheet.

Evidence[?]

Ch.1. Preliminary Explanation

Ch.1.

Revelation apart

Inefficiency of the Superhuman sanctions, revelation apart their inefficiency to useful purposes, for want of apparent verity or probability of existence.

§.1. By the non-existence of apposite experience the existence as well as every application of these sanctions is rendered destitute of proof by direct evidence. 74. to 123.

viz. Punishment and Reward before and after death: [...?] mischievous and influence of Sine Rev is not separable from Sub-Rev. This is [...?] section. FRewrite.

§.2. By magnitude of pain ascribed to the application of the punitory superhuman Sanction is the deficiency of evidence supplied.

1821 Feb.18

3 o

Ch.1. Usefulness &c what.

Ch.1. Usefulness &c what.

1821 Feb.8.

Jug. Util Part II. Nat. Relig. Vertiy considered. Proposed Sections

Part II. Nat. Relig.

Verity considered.

Ch.[...?]. Causes of the Notion of an invisible and almighty being, producing human misery by exertions of his will.

§.1. Cause of the commencement of this notion—General Natural propensity—the result of the conjunct operation of the sensitive and imagination faculties.

§.2. Cause of the spread and continuance of this notion—Artifice on the part of rulers: object, by the example of selfishness, coupled with wilful maleficence and injustice on an all-perfect potentate, reconciling subjects to the like qualities in human potentates.

[807-178v] Text hard to follow, and that which is crossed out especially so. In black and red ink, which is shewn here in bold.

1819 March 10 written

Jug. Util. Part I. Sins Rev. Proposed Chs & Sections

2 o

Ch.8. Incapacity of the Natural superhuman asnction to [...?] [...?] [...?] influence on conduct, and for Revealed Religion any directive rule.

(3)

§.1. Preliminary [...?]

Ch. 3.2.

Beings the supposition of the existence of which is necessary &c. an apposite subject—its unprovability.

§.1. Revelation apart the supposition of a Being the same after death as during life is destitute of direct evidence by experience.

§.2. The assertion of such identity is a virtually self-contradictory proposition.

§.3. In the life of no human animal can any thing be found such that of his condition at that time his condition after death can be a continuation.

§.4. Between animals, susceptible and animals not susceptible of posthumous existence no reasonable line can be drawn.

§.5. Cause of the supposition that feature in language by which fictitious entities, the function of which is necessary to the purpose of discourses are necessarily spoken of as real: ex.gr. Mind, Soul, Virtue, Vice &c.

Ch.4.

The supposition of compleat mortality is more comfortable than the opposite supposition. /Compleat mortality a comfortable supposition, more so than the opposite./

§.1. /By/ This supposition [...?] stands exempted from all terrors on the score of a future life.

§.2. It stands exempted from all unhappiness that is not overbalanced by happiness.

Ch.5.

Causes of the notion of an invisible being, producing human misery by exertion of will.

§.1. Natural propensity in the minds of individuals.

§.2. Self-serving artifice in the minds of the possessors of the force of the political sanctions.