The Origin of the Knowledge of Right and WrongBrentano, Franz
Philosophy
The Origin of the Knowledge of Right and Wrong
Brentano, Franz
Ethics
[51] (_p. 31_). Cf. Discours préliminaire to the _Traités de
Législation_, also the section “De l’influence des temps et des lieux
en matière de législation” of that work.
[52] (_p. 31_). _Philos. Versuch über die Wahrscheinlichkeiten von
Laplace_, translated from the sixth edition of the original text by N.
Schwaiger, Leipzig, 1886, p. 93 seq. (Application of the calculation
of probabilities to moral science.)
[53] (_p. 32_). Cf. _Allg. Juristenzeitung_, vii. p. 171; _Zweck im
Recht_, vol. ii. p. 118; 122 seq.
[54] (_p. 33_). _Grundlegung zur Physik der Sitten._ Cf. above note
14, p. 49.
[55] (_p. 34_). Cf. e.g. the Meno dialogue.
[56] (_p. 34_). Friedr. Alb. Lange, _Logische Studien, ein Beitrag zur
Neubegründung der formalen Logik und der Erkenntnislehre_. Iserlohn,
1877.
[57] (_p. 34_). Alex. Bain, _Logic_, pt. 1. Deduction. London, 1870,
p. 159 seq.
[58] (_p. 35_). e.g. Bentham, also, in antiquity, Epicurus.
[59] (_p. 35_). e.g. Plato and Aristotle, and following them Thomas
Aquinas.
[60] (_p. 35_). The Stoics, and in the Middle Ages, the followers of
Scotus.
[61] (_p. 36_). This even Epicurus did not deny (little in harmony as
it is with his utterance quoted p. 54).
[62] (_p. 36_). _Nic. Ethics_, I. i.
[63] (_p. 36_). _Metaph._ Δ 10.
[64] (_p. 36_). _Metaph._ Δ 10.
[65] (_p. 36_). They made the relation to the greater whole serve as
an argument in favour of the view that the practical life (of the
politician) stands higher than that of the theorist.
[66] (_p. 36_). This testimony to the principle of summation likewise
reappears as often as in a theory based upon egoistic and utilitarian
grounds, the notion of God is employed in the construction of ethics
(e.g. Locke; Fechner in his work on the highest good; cf. also for
Leibnitz, Trendelenburg, _Histor. Beiträge_, vol. ii. p. 245). God,
so runs their argument, loves each of His creatures, and therefore
their totality more than the single individual; He therefore approves
and rewards the sacrifice of the individual to the whole, while
disapproving and punishing self-seeking injury.
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