Moral Philosophy | Page 3

I.--Of a Twofold Sanction, Natural and Divine. Section II.--Of the Finality of the aforesaid Sanction. Section III.--Of Punishment, Retrospective and Retributive.

CHAPTER V
. (X.)--OF UTILITARIANISM.
PART III.--NATURAL LAW.

CHAPTER I
.--OF DUTIES TO GOD. Section I.--Of the Worship of God. Section II.--Of Superstitious Practices. Section III.--Of the duty of knowing God.

CHAPTER II
.--OF THE DUTY OF PRESERVING LIFE. Section I.--Of Killing, Direct and Indirect. Section II.--Of Killing done Indirectly in Self-defence. Section III.--Of Suicide. Section IV.--Of Duelling.

CHAPTER III
.--OF SPEAKING THE TRUTH. Section I.--Of the definition of a Lie. Section II.--Of the Evil of Lying. Section III.--Of the keeping of Secrets without Lying.

CHAPTER IV
.--OF CHARITY.

CHAPTER V
.--OF RIGHTS. Section I.--Of the definition and division of Rights. Section II.--Of the so-called Rights of Animals. Section III.--Of the right to Honour and Reputation. Section IV.--Of Contracts. Section V.--Of Usury.

CHAPTER VI
.--OF MARRIAGE. Section I.--Of the Institution of Marriage. Section II.--Of the Unity of Marriage. Section III.--Of the Indissolubility of Marriage.

CHAPTER VII
.--OF PROPERTY. Section I.--Of Private Property. Section II.--Of Private Capital. Section III.--Of Landed Property.

CHAPTER VIII
.--OF THE STATE. Section I.--Of the Monstrosities called Leviathan and Social Contract. Section II.--Of the theory that Civil Power is an aggregate formed by subscription of the powers of individuals. Section III.--Of the true state of Nature, which is the state of civil society, and consequently of the Divine origin of Power. Section IV.--Of the variety of Polities. Section V.--Of the Divine Right of Kings and the Inalienable Sovereignty of the People. Section VI.--Of the Elementary and Original Polity. Section VII.--Of Resistance to Civil Power. Section VIII.--Of the Right of the Sword. Section IX.--Of War. Section X.--Of the Scope and Aim of Civil Government. Section XI.--Of Law and Liberty. Section XII.--Of Liberty of Opinion.

ADDENDA ET CORRIGENDA
p. 31. Aristotle calls the end [Greek: _to telos_]; the means, [Greek: ta pros to telos] (St. Thomas, _ea quae sunt ad finem_); the circumstances, [Greek: ta ein ois hae praxis].
Observe, both end and means are willed _directly_, but the circumstances indirectly.
The end is _intended_, [Greek: boulaeton]; the means are _chosen_, [Greek: proaireton]; the circumstances are simply _permitted_, [Greek: anekton], rightly or wrongly. The intention of the end is called by English philosophers the _motive_; while the choice of means they call the _intention_, an unfortunate terminology.
p. 42, §. 3. "As the wax takes all shapes, and yet is wax still at the bottom; the [Greek: spokeimenon] still is wax; so the soul transported in so many several passions of joy, fear, hope, sorrow, anger, and the rest, has for its general groundwork of all this, Love." (Henry More, quoted in Carey's Dante, _Purgatorio_, c. xviii.) Hence, says Carey, Love does not figure in Collins's Ode on the Passions.
p. 43. For daring read recklessness.
p. 44. Plato is a thorough Stoic when he says (Phaedo 83) that every pleasure and pain comes with a nail to pin down the soul to the body and make it corporeal. His Stoicism appears in his denunciation of the drama (_Republic_, x. 604).
p. 47, §. 8. The first chapter of Mill's _Autobiography_, pp. 48-53, 133-149, supplies an instance.
p. 49, §. I, 1. 2, for physical read psychical.
P. 52. §. 5. This _serving_, in [Greek: douleuein], St. Ignatius calls "inordinate attachment," the modern form of idolatry. Cf. Romans vi. 16-22.
p. 79. For spoiled read spoilt.
p. 84, foot. For ways read way.
p. 85, 1. 6 from foot. Substitute: ([Greek: b]) to restrain the said appetite in its irascible part from shrinking from danger.
p. 94, middle. For others read other.
p. 95. For Daring read Recklessness.
p. 103, middle. Substitute, _"neither evening star nor morning star is so wonderful."_
p. 106, §. 6. Aristotle speaks of "corrective," not of "commutative" justice. On the Aristotelian division of justice see Political and Moral Essays (P. M. E.), pp. 285-6.
p. 111, §. 4. The static equivalent of the dynamic idea, of orderly development is that the eternal harmonies and fitnesses of things, by observance or neglect whereof a man comes to be in or out of harmony with himself, with his fellows, with God.
p. 133. To the Readings add Plato _Laws_, ix, 875, A, B, C, D.
p. 151. Rewrite the Note thus: _The author has seen reason somewhat to modify this view, as appears by the Appendix. See P.M.E._ pp. 185-9: _Fowler's Progressive Morality, or Fowler and Wilson's Principles of Morals_, pp. 227-248.
p. 181, 1. ii from top. Add, _This is "the law of our nature, that function is primary, and pleasure only attendant" (Stewart, Notes on Nicomathean Ethics,_ II. 418).
p. 218, lines 13-16 from top, cancel the sentence, _To this query_, etc., and substitute: _The reply is, that God is never willing that man should do an inordinate act; but suicide is an inordinate act, as has been shown; capital punishment is not _(c. viii. s. viii. n. 7, p. 349).
p. 237. For _The Month for March,_ 1883, read _P.M.E._, pp. 215-233.
p. 251. To