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.