The Origin of the Knowledge of Right and Wrong — John Shaqi
The Origin of the Knowledge of Right and WrongBrentano, Franz
Philosophy
The Origin of the Knowledge of Right and Wrong
Brentano, Franz
Ethics
34. Certain moments in the theory of ethical knowledge are of more
importance for the theodicy than for ethics itself 87
35. Explanation of the manner in which anything in certain cases is
recognized as preferable 87
36. The two cases, unique in their kind, in which preferability becomes
clear for us from a certain character in the act of preference 87
39. Gauss on the measurement of intensities 89
40. Against exaggerated expectations from the so-called psycho-physical
law 89
40. Defence against the objection of a too great ethical rigour 90
41. Love of neighbour in harmony with greater care of one’s own good 91
43. Why the narrowness of human foresight should not do injury to
moral courage 92
44. In criticism of Ihering’s view of the notion of right and of his
criticism of older views 93
45. Of the provisional ethical sanction of objectionable laws 96
60. Self-contradiction of Epicurus 97
64-65. Proof for the law of addition of like to like; testimony for it in
the teaching of the Stoa, of the theistic Hedonists, and in the
demand for immortality; Helmholtz 98
67. The great theologians are opponents of the arbitrary character of
the divine law of morals 99
68. John Stuart Mill on the doctrine of the distinction between
“blind” and “self-evident judgments” 99
(The numbers missing in the index contain only literary references.)
MIKLOSICH ON SUBJECTLESS PROPOSITIONS
(Appendix to pages 14 and 55).
I. Short sketch of the essential features treated in Miklosich’s
article 105
II. Critical remarks 110
Biographical Note 119
A LECTURE
1. The invitation to lecture extended to me by the Law Society was the
more binding as it gave expression in strong terms to a conviction
which, unfortunately, seems on the point of falling into abeyance.
Proposals for a reform of legal studies have been heard (and they are
even said to have proceeded from university circles) which can only mean
that the roots of jurisprudence deeply implanted as they are in the
spheres of ethics and national history may be severed, without the
organism itself suffering any vital injury.
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