Arjun Shaji 655 VI Semester

Principle

consists in approving or blaming by sentiment, without giving any other reason for the decision except the decision itself. Actions are to be judged w.r.t. the interest of the person whom it affects,

The principle of sympathy or antipathy is not a principle of reasoning but rather a negation, the annihilation of all principle.

All systems and views that are currently in existence are truly nothing but the arbitrary principle or the theory of sympathy and antipathy.

The ultimate object is to make our opinions triumph without the trouble of comparing it with the opinions of other people.

All principles in existence are but the pretext and the support of despotism.

It is to be observed that the theory of sympathy and antipathy must often coincide with the principle of utility. It is to be noted that around the world the acts beneficent or hurtful are regarded with the same sentiments throughout but at the same time, these sympathies and antipathies are not a sure and invariable guide

Antipathy may sometimes be found in unison with the principle f utility; but even then it is not a good basis of action. When a person through resentment prosecutes a robber before the tribunals, the actions certainly good, but the motive is dangerous. If it sometimes produces good action, more often, its fruits are fatal.

Ascetic principle attacks utility in front. Principle of sympathy neither rejects it nor admits it. It pays no attention but ignores it. It floats that hazard between good and evil. Qui non sub me contra me which means that which is not under me is against me is the usual motto.

According to this principle to legislate is an affair of observation and calculation.

According to ascetics, it is an affair of fanatism. According to the principle of sympathy and antipathy, it is a matter of humor, imagination, taste

Antipathy exercises so powerful an influence over morals and legislation, that it is important to investigate the principles which give birth to it. There are six causes namely: 1. Repugnance of sense 2. Wounded pride 3.Power controlled 4.Confidence in future weakened or destroyed 5.Desire of unanimity 6.Envy

Nothing is more common than the transition from a physical to a moral antipathy especially with feeble minds.

He who does not adopt my opinion indirectly declares that he has but little respect for my knowledge upon the point in dispute.

Even when our vanity does not suffer, we perceive by the by the difference of tastes, by the resistance of opinions, by the shock of interest, that our power is limited, that our dominion, which we desire to extend everywhere, is bounded on every side.

We love to believe that men are such as we imagine our happiness requires them to be. Every act on their part which tends to reinsure confidence in them cannot but give us a secret disgust.

Unanimity pleases us. This harmony of sentiment is the only pledge we can have apart from our reason, of the truth of our opinions, and of the utility of the actions founded upon those opinions

He who enjoys himself without doing harm to anybody, ought not, it would seem, to have enemies. Yet, it may be said that his enjoyment impoverishes those who do not part take it.