date

2 Sept. 1811 Jug. Util  or
2 Sept. 1811

Jug. Util

 or 

1

B.II.

Ch. Mischief. 7. Antipathy for belief

1

§.1. Subject of this chapter

Bitter fruits produced by it in a large scale to nature

[...?] and nurturing 1. religion natural [...?] [...?] was

2. natural /international/ laws.

Ch.7. Mischief. 7. Producing antipathy towards others on the score of belief /or non-belief viz/ in religious persuasion, and the consequences deduced from it.

§.1. Particular subject of this chapter.

Subject always to the exception above noticed /brought to view/

With the exception of the case noticed as above, viz. in so far as it is necessary for the purpose of /to the purpose of repelling greater/ in the [...?] of evil, the mischievousness of antipathy the capacity of /by which/ this passion /affection/ to produce any other effect than bad ones has been also already brought to view. As much mischievousness as /flowing/ from whatever source /distilled/ /deduced/ produced has already been brought to view.

Its mischievous effects 1. in /private/ domestic intercourse 2. in national /public/ concerns 2. in international concerns.

[marginal insertion] the propensity of the human breast to harbour it /give admission/

1.

Of Antipathy the mischievousness

Except as above already brought to view.
Similar Items
  • Title: [2 Sept. 1811 Jug. Util. 2]
    Description: 2 Sept. 1811

    Jug. Util.

    2

    B.II. Under Revelation

    Ch.7. Mischief. 7. Antipathy for belief.

    2.

    §.1. Subject of this chapter.

    In an ensuing Chapter (the injury done to the) the debilitation and distortion and debasement with which the human frame is afflicted by the notion by which either merit or demerit is ascribed either to belief or non belief which be the subject what it may JB marginal note: ‘be the subject matter in question what it may’. either punishment or reward not considered as fit to be attached either to belief or non belief will be spoken to at large.

    At present all that we have /what we have/ /our concern with that/ to do with that notion is the [...?] tendency /propensity/ which it has to the production /generation/ of antipathy.

    2.

    Infrà consideradum mischief of antipathy on the score of belief or non belief.

    3.

    Hic, the tendency of the notion of merit or demerit on the score of belief to produce antipathy.
  • Title: [5 Sept. 1811 Jug Util. 3]
    Description: 5 Sept. 1811

    Jug Util.

    3

    Ch.8. Mischief 6. Antipathy for belief

    3

    §.1. Subject of the Chapter

    1. On my part difference of offences a work of enmity[?] 1.[...?] 2.[...?]

    2. Enmity the greater the greater the importance: religion the greater.

    3. The contempt naturally involved in disbelief the enmity is embittered.

    4. [...?] supposed enmity towards and wrath of God, justified.

    5. Antipathy to Atheists the highest on the scale [...?] of the [...?]

    6. [...?] [...?] thus induced. As brandy to women so jug to juggists.

    7. How by this antipathy the judicial faculty is enfeebled, see hereunder.

    Towards persons differing in a /any/ manner which is considered as material and important in their opinion respecting religion, a state of internal and cordial amity is scarce possible, a state of bitter hatred altogether natural.

    4.

    Between man and man entertaining on the subject of religion difference esteemed by them of importance, antipathy, up to hatred is natural and little less than considerable.
  • Title: [21 Sept 1811 Jug Util §.4]
    Description: 21 Sept 1811

    Jug Util

    §.4 +

    10

    B.II. Under Revelation

    Ch.9. Mischief 7 Antipathy for unbelief

    1

    §.4. Hate Cacotheism not others

    (5) (1)

    But that, in either case antipathy would be rational, useful, laudable

    But against Cacotheism it would be most excusable /desirable/

    §.4. Proper object of antipathy, not atheism but cacotheism.

    On the ground of religion if antipathy had the good of mankind for its object /end in view/, and at the same time reason for its guide, not against atheism but against cacotheism would the force of it be directed. Considered a means to an end human felicity being that end it is not in the quantity /of the force in question/ of good and evil expected /supposed. to be employed, but to the direction supposed to be given to it, that the nature and character of it in respect of beneficentness /utility/ or mischievousness depends.

    So far as the effects in the production of which the power of the being in question is supposed /represented as being/ to be employed are of a pernicious /mischievous/ nature destruction of pleasure is productive of pain, so far it is more conducive to human felicity that he /any such being/ should be considered as non-existing than as existing: it is only in the supposition that /on/ the effects in the production of which his power is represented as being employed there is more of good than of evil, of good as above explained than of evil as above explained, that /a general persuasion/ the belief of his existence is, with reference to human felicity a /result/ /state of things/ in any degree desirable.

    [marginal summaries]

    1.

    Had antipathy for its object the good of mankind and for its guide reason, not against atheism but cacotheism would its force be directed. Not in the quantity of force but in its direction does its beneficentness or mischievousness depend.

    2.

    Effects supposed to be produced by God pernicious—destruction of pleasure is production of pain: better for human happiness he should be considered as non-existing than as existing: or the opposite supposition only is it good for man that he exist.