about the highest good.-english-gustav theodor fechner

7/27/2019 About the Highest Good.-english-Gustav Theodor Fechner.

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About the highest good.

Gustav Theodor Fechner.

Leipzig, in 1846.

Printed and published by Breitkopf and Hartel.

I.

Among the greatest good I mean the ultimate goal, to all thought and action,imagination of people to hinzielen, not only of the individual but also in relation towhich all the people will unite. Same with the determination of the highest moral

principle is also determined. It has sought to take this highest good as the actions

directed at it under different expressions, as: God will act, be like God, knowing God,loving God, reasonable act naturally act, feel as a member of the (organic) whole,which one belongs, in the sense and to the preservation act thereof; fulfill the truedestiny of man, meet the true destiny of the things act for his own pleasure, act forothers pleasure greatest possible sensual pleasure, greatest possible spiritual pleasure,quiet pleasure, moving like search, and what is more like.

In most of these formulas is not immediately clear what should be said that, for whatis called God act to will God be like, dear God, what is a matter of reason, which is,of course, what is the meaning of the whole, the you belong to? etc. Perhaps all wantthis Prinzipe virtually the same, each merely in a different language, so surely allwant virtually the same because all of the existing morality, been everywhere and atall times the same essentially, not to make the existing morality to them and there areattempts to crowd the entire contents into a sharp tip. But that's not the right tip thatstill bears a self-analysis, even necessary, and this is true of most of those Prinzipe.

Closer considered to show only with principles of pleasure or bliss, as they are called,immediately clear and understandable, for what pleasure, happiness, what more, whatless desire, happiness, everyone feels directly, only via the means you can fight, whileat the expression itself to the rest of the matter to the media can not argue. But justrelations with principles of lust you have set aside, preferably having contempt, likethe word itself has won a nasty tone in morals.

Nevertheless, it is again a principle of pleasure or happiness, which lays down thefollowing, a principle which is located in the points differs from the previous oneonly in that it does not share their one-sidedness by linking it the same I do.

The desire seems to me to be after all of the stone that is rejected by the builders, thathe had once become the cornerstone. It applies, however, to place him on the wideside, and you always have just the edges or sides of the narrow envisaged, because of

course they cut more into view.The moral doctrine itself seems to me to be a tall woman, with a serious dark garb,


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but a face that glows from lust, shines above all of humanity out into a higher worldlit up. It applies only to collect also the view up to the level of her face, rather thanattach it to the dark folds of her dress, to look less to their feet, with which theymercilessly crushes every flower that grows in their way, as to their hands, fromwhich, then cometh the blessing to all like seeds that sprout on earth, until the seeds.

II

Consider the accepted principles of morality, as: was moderate, chaste, just, true,benevolent, eight other lives and property, the authorities and the law is obedience,faith, hope and love wearing to something divine, etc., we will not find that the effectwould not be observed to maintain the state of pleasure, the happiness of mankind asa whole, so far to secure the individual down, to promote. It is the rules that issecured in the deepest foundations by their common adherence to the pleasure thehuman condition, even after the most general relations, there are roots that certainly

losgehauen in Schober of the system betrayed nothing of lust thereof: but in thegarden of life of look them up, they really carry the corolla of lust, and he knows inthat they are only there to support this, and finally called lazy everything that movesand does not sap power in pursuit of the crown. Only they can tell whether the rootsthemselves are good.

As with all foundations, it is easier to recognize the importance of moral principles assuch if, instead of looking at what is, as long as they are, pay attention to whatcollapses when they plunge themselves.

How, then it would stand around the like state of the world, if those rules cease to bevalid, be safe in a world where no law of moderation prevailed, none could trust thewords of others, none of his property, his wife, his life would be , more to arrange anylaws and magistrates life, curb to get into secure paths vermchten, no faith, no love,no hope under management to something divine, as standing in a world in which onlyone of these rules would become lazy, not would follow at least on average? Andwho does deny that, if these rules are followed by all and everywhere, the happiness,the pleasure would be vorbedingt so general and certainly in the world than it evercan be by people for people, for earthquakes and floods can certainly not beaverted. Not averted, but even their damage are thereby changed for the better. On the

ground, was laid waste by fire, storm or flood, building industriousness, order,harmony, law, reliance on aid increases, with the steeled by the evil force itself soon

beautiful cities. The diseases that God sends people to bear on the leichetsten wearingher best and easiest natural cures that blends the best dimensions and always added.

How, then, one can say that the rules on which all this depends simply unrelated tolust are? Of course, they do not care about this or that individual desire, not the desire

just now here, now just now, and so the man who always equal the joy ready to cookin bowl with spoon and have the right or the flower closes on want to grab thin stems,they do not care about the lust thereof while the truth is this: take care of them, not tothe individual desire, because they care about the desire of the whole as a whole;worry about what fills all the bowls and spoons and re-fills, take care of the ground,


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the wide and far at the same time motivated by a desire of all pleasure.

But so it is, the harder a house rests in its foundations, the more inclined is thesuperficial view, to fail to recognize the benefits of the foundation itself, because thehouse then the more seems to stand on its own, however, the deeper aspiring views,attracted by the size and dignity of the foundations, on the other hand the house as a

gambling only slightly and starts groping the same ingredient to consider. Despisedthe one the great principles of human desire and tears stones out to fancy houses thatwill blow round the next wind to build on sand, the other despised the Lustbauyourself and say people are buried in the cellars of the foundations.

And not just simply unrelated, even hostile to appear like the glimpse the moralprinciples. Do not scare most, like seeking to meet them on the way! And of coursethey put the barriers like everywhere, but we see further down, we find as the only

principle of these barriers but only that, in order to limit the growth of singlemoments of pleasure in the whole sake of it.

Thus, the law of temperance attracts the people's cup semi-drunk at the mouth away,but just so he does not lose the power of the widow lkrglein, with the providedhim the nature for you; every failure is only a Adjourn the desire to make their toreceive power and resources and strengthen. The law of property represents you theway, if you break into your neighbor's house or garden, going in his memory, long his

boxes, but without this law would ever neither house nor garden, nor good fruit, norPetite and useful in cases give and cabinets, each would each take, disturb anddestroy. The earth itself bears luxuriant weeds, wild fruits and animals, but the whole

pile of gardens, meadows and fields, which our eye delighted that nourishes our body,our last taste of everything that stands firmly and beautifully assembled in a securelife, blossomed and not designed from the ground but from this law. The law ofcharity means you take the dress out of your own barrier and contribute to your

poorer neighbors, but why else than because it takes to cover a nakedness here,however, you're already covered over and over, because it was hanging idle and coldthere now it looks alive what it was acted, for pleasure, and how it will be warm bywarming up, so you share the pleasure that you give. The law of truth lays bare yournakedness with pain, but by transforming them into strengths. The child, who sparedthe rod through lies not win, by winning once the rope for it.

Goes through all the moral principles individually, with no desire to another principleof reduction is found, as this intention to the pleasure as a whole. Only desire to winthe coins, they command us to throw the penny pleasure; reap only a bushel of desireto make the smear of the massacre of pleasure, only the desire to destroy the pleasurethey occur even with the threat of destruction opposite. Anything that helps to get

pleasure as a whole and to promote, to reduce pain in the whole, is sacred to them,and will keep us holy offered by them. The heaviest burden and hardest punishmentthey impose on us, prevents or cures but only much heavier burden, even harsher

punishment.

The good in the world is like a rose bush in the garden. Children come and scold thethorny shrub, by seeing only the jealous guardian of the roses, the roses tear off to


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fast verwelklichen wreath, and ravage the bush. You have not even had roses andagain. Sinister men come and scold the transitory baubles of roses, they tear off inorder to come under the feet, weave the crown of thorns around his head, and say thatthis is the eternal crown, and the blood that trickles from the thorns, the heavenlyroses. They had not even earthly roses.

Course, is a pioneered the examples of the thorn crown, but he took the thorns notfrom flowering bush, but placed the bloody crown from the head of humanity over onhis own head. That walked the wreath of eternal crown and the blood in heavenlyroses. Whoever the blood and wounds of only two heads to buy all of his single head,which has both into that traded a sense and in the sense of the greatest pleasure of all,

but he who believes that God the rose bush I can grow that man the thorns and otherpressures in the flesh who blasphemes God and his works.

What man should do is to pray to lift to work, Given the garden to dig the sweat ofhis to choose wisely the bush to plant, to refine, to cultivate patience, to greet withhope the buds, boldly to pluck the roses when they are most beautiful blooms, withshouting, the cup and the dearest to wreaths thus, leading them to dance with thesame garlanded neighbor pairs, and finally to praise God, the garden, the shrub, therose, the vine, the girl and himself created him with the force of desire and lust for

power.

Smaller than those at work is not to be had in this world, the lust thereof: but thedesire to work is able to bring the people themselves desire.

The greatest pleasure will all have if all work in unity after the greatest of pleasure,

each according to his powers and tools, and this is greatest not grow as the sum ofthose who interact do so, but how many times this sum by itself

In such common costumes and action now takes each of the moral principles ofanother side helpful, encouraging, promoting, which does not menacing andcommanding a. Each seems to require something else and want to than the others, butis one and only one in which all agree, this direction of the greatest of pleasure. Thereare sisters with different shapes, looks and sense ways, but collectively all act in thegreat tapestry of lust, each in a thread that runs through the universal and whole, thecarpet will sit on the God his feet when he walks the world of change.

III.

What is so in all moral principles, all verknpfend, all binding finds, I nowsummarize in a general, primary, back again all rules of action off gebrendes,verknpfendes, binding, poling, measuring principle, which is now not merelyreproduce the written rules, but to be thorough, formed in the innermost sense, theidea of the human heart to the smallest details and lowest life from him.

Man should, so far as in him the greatest pleasure, to bring the greatest happiness inthe world ever looking; looking to get into the whole of time and space.

But reduce the pain is equally valid Mehren of pleasure.


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The first major implication of this law is: the man is and educate others so that hegains the greatest possible pleasure in such costumes and acting, the greatest skill init, and the greatest possible knowledge of what the good fortune the state of pleasurein the world promotes, which he is the best man at the same time as possible.

Not that he would have needed to put his thoughts and actions with the word lust in

relationship, but with the matter. Even without knowing that the moral principles goat the last crucial instance of pleasure, is but the good name that she has to follow lustand skill gained, and identify knows what the same is in each case within themeaning because he with this, the thing to think in terms of the greatest joys of theworld and acts.

Ever committed by anyone who acts in the interests of recognized moral principlesnecessary also in line with our principle, as those who act in line with our principle,coerced and is sure to act in the interests of moral principles, because even our

principle only the general principle of this regulate itself. Those who believe that bothcould ever divorced, has misunderstood either the principle or the rules or both. It canserve both reciprocally, but to explain it.

Only the principle goes further necessary as all individual rules from which it wasderived, but even that develop only after individual directions and hereby can notcover the richness of life. After the channels are removed from the Duel of the

principle of the whole thing, everyone can have his cup especially to come and drawfrom it, as it corresponds to his special needs. It is not merely by the moral, it ties thewhole life to her. The truth is the idea of the beauty of the face, the hand Useful forthe good. It holds the scales of justice over the country and shares the apple still

between two children. It weaves the garment of the earth golden corn and blue flaxand embroiders the people still in the flower of his garment.

IV

In connection therewith from the highest point is designed through which religionand morality, and thus linked to the life that God as Spirit, it was to the whole or thewhole self, self pleasure is also in the promotion of like this through the wholesituated in the same forces, return man calls it the best, that all the pain of the world it

is itself only a means, once to witness higher pleasure, and that he has power andwisdom to sweep everything in this sense .

Such a God is at once God and the best example of the best of men; judge ispunishing the wicked, and yet in his sentence kind and gracious, provided that thepunishment sooner or later, here or there, the people must turn for the better.

According to this idea way, all bids, to the observance of the whole, the preservationand promotion of the happiness of the whole is preferably linked, ie, will now leavethe general moral principles, preferably regarded as divine commandments.

Conversely, if one sees by other reasons in the moral principles from the outset divinecommandments, you will find by looking at their common sense that God's will reallyis asking to have the actions of people acting as well as the happiness of mankind


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together.

So the saying of our principles is to be regarded only as the general expression of thetopmost divine commandment itself.

And so we have no God who has the desire blinded in self-torment, and the sad face

of his children and servants, like the hands that fold idle, instead of attackingvigorous in the great workshop of his lust, lust of cells in which the desire instead torestock and to landscape: but we have a God to whom we may look up with joy,

because he delights in promoting our joy of the costumes after that not begrudge us,but calls as its own service from us; the leaves only the hand wither that has notmoved to act in this way.

We want to confirm this theory, we look out into God's world order. Is not all beingseverywhere the striving implanted by lust! How could God be so self can disagreethat he created a costume, which he condemned.Every individual wants the pleasure,

and from the transmission of the individual we see everywhere institutions grow tosome of all forces and to promote the pleasure of all, in state, church, family, law, andthese forces as a lever punishment and reward, threat, and promise , warning andinstruction work steadfastly and consistently in the same direction. It is a tirelesscostumes, always away from the targets, but always zustrebend this goal.God allowsthe evil eat through its consequences, and the good are growing through his seed, he

built the sky with its stars above us, an infinite view for infinite hopes of a goodthing, but it has ignited a torturous fire in the bosom of the sinner a spark dereinstigerhell that is already alerts us to the real one. All this man has not done, but with all thishe was made by God.

Why is there any pain, evil in the world? We do not know, and nobody knows it, theyare there, they are there with God at the same time, we can not have God withoutit. One difficulty of understanding and mediating is here for every doctrine, hidden ineveryone, not raised, by other words. All the same, however, whether pain, are evil

by God or God despite there may, under the terms of the existence of any teaching tobe better than what can destroy the evil by the evil and the good itself by multipleallocation of good, no better but also not true, because all the hints that we can drawfrom a higher world order from the Here and Now, go there, that this was their

purpose and passage as a whole, applied here to accomplish there.Thereafter, everyone likes the faith of the God whose spirit prevails in this worldorder, the visitors put in his way.

And so I'm considering my favorite rightly so, it was not both the current and currentsingle desire of his nature, which God communicates himself as equal pleasure, andthen he would not be more than the sum of its nature and had their pain as their desireto share, but what makes him feel like a continuation of the whole and of everyindividual is in this whole into a pleasurable end goals, or, if there is no end in theworld to ever greater approximation to a pure, of his same bliss and increasing

expansion of the area of this bliss.Therefore unpleasurable starts and detours in his world it may be quite as good as


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pleasurable. You only double his lustful way. From all evil, all the pain in the world,he has to be pleasurable part thereof in improving, perfecting, healing, and only whenhe one unimproved, unskilful, unhealed could, he would even feel it with pain. Solike any new emerging nature of the risk of physical and moral evil are, what it alsohalf to deny it, it is so, but what is even created, is sure to be a good goals because

God's own satisfaction in mind depends, finally the evil for good, to lead the good forthe better.

So the world is on the one hand abound in souls that come to the eternal lust closer,for the area of the same spreading more and more by learning more engaging

pleasurable activity even in God, however, always appear backwards new souls fromthe First Cause as and has the infinity of his world and time and space for an infinitegrowth in the number and size of souls and bliss, and new beginnings for God and hiscreatures came closer to him already immortal work. Hell itself occurs only when thedestruction of a wellspring of displeasure by a larger, resulting in a higher positive

product of desire is in the general law of interacting negations one day. Precisely forthis reason it can not be eternal, because she has pain beyond measure that mustfinally force the Baddest itself, then it is tried to ascend to heaven. So we have noGod, who has an eternal hell for temporal sins, but one God, the great terror appliesto avert greater terror to coerce and great bliss. A father punishes otherwise how elsewould God punish.

In this way true God whom we ourselves would like to think eternally saved us, notime displeasure of his world, because no time like the same meet him, not the pedal,only the passage of pleasure in his world is the hilarious him; and yet it is that we

want our joy and our suffering so much suggested everything innermost close, for hisown pleasure depends on it to turn our pain, and what he likes to do and he can also,and this guarantees us dereinstige twist . Be it that she hesitates, God knows and seesand feels they advance as the musicians, the resolution of disharmony that lies in hisidea, which is in his hand forward feels, and why he feels himself the disharmony aswell, how The poet leads his hero with pleasure by all sorts of misfortunes, the goodoutput in advance glad that he himself will give him. Every human being is such ahero to God, but this life is only an act of the whole, each person only a single voiceof the music, but every vote must be performed well for themselves, otherwise the

harmony of the whole senses the error. Is it not also a dowry of God's own feelingthat others can find just as much pleasure the good people of the participation in thesuffering than others, if only he also knows the joy of himself as a mediator, to turnthis suffering into joy for him . But God feels as intermediaries to sweep all thesuffering in the world in blessing.

Now this is every suppose, according as it satisfies him. What must be established ifour principle is to consist with God is that God is the work of his creatures for theirown pleasure as a whole wants his commandments have this sense that he can act inthis sense, reward and punishment here and there, and thereby finally all leads to

follow these commandments, and hereby for their own good. To confirm this theorybut combines the first and most cursory look at the costumes of all beings with thelast and deepest views of the transition plan and the world order as a whole.


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V.

With the established principle I disagree with the principles established by otherprinciples of morality is not, I consider it merely as the last clearest interpretationthereof, even if it is, that the authors themselves do not admit this.

Namely, a man followed this principle, it is God's will, God is like, God recognizesright, wins the love of God, there is all this both directly and indirectly in thespecified combination of moral and religious principle, it is also reasonable becausewhat could be more reasonable than any single action by a general maxim to refer toa whole, we have basically the Kantian principle, but filled with real content, it isnaturally, because what is more on the surface of nature, as the costumes of all to lustand more in depth the same as the relationship of pleasure each with total lust, he actsas a link, within the meaning and for the preservation of the whole to which he

belongs organically, because what better described the character of the organic link alink with the whole, as it simply for the sake of the whole Cast: he met his and the

determination of things at the same time, or what we could think of a more beautifuland better provision than the things themselves, and to his happiness and all use, hefinally joined the consideration for his pleasure, and all and any sort of pleasure at all.

In fact, therein lies the essential difference of our pleasure principle from all earlierthat there is no particular kind of pleasure or side before the other commands to aimfrom the outset, and thus is able to meet all needs. Not one's own pleasure, not thestrange pleasure, not sensual, not the intellectual pleasure, not the present, not thefuture pleasure, not the pleasure of the good, not the desire of evil, not the quiet, notmoving, not the extensively lasting, not the intense strong desire has in principle fromthe outset a preference. But its essence is that it sets the maximum of pleasure than tostrive towards excellence, regardless of first, how, where, when, by whatmeans. What desire is to have the advantage in any case, must earn it by their sizeand their consequences.

But there are for any just like a place and a time that could be taken by any other withgreater advantage, and the smallest sensual pleasure their body thus receives as wellas the largest and the most spiritual; any pain even if they offered is, is offeredhereby, provided it entails inclusion of its consequences a greater desire result in theworld, than any pleasure in their place.

The proper development of this maximum principle with respect to the nature of menand things, and the general and special circumstances to act under which, distributed,rules, measures, pleasure and pain selects at all so that all demands of the purestmorality, the natural justice, the highest expediency, prudence are most satisfied byit. Laws as individual cases, even the means of knowledge of good and self-determination and their rights derive their authority from it.

I can not develop this here in detail, and must give place some objections. The subjectmatter is great, but to see the direction of development already. Here the intention is

merely to state the chief executive and the chief considerations. The former is in theprevious, the latter should happen in the following, in the form of answering someobjections which would rise first. Public lectures on this subject are determined to


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enter into another.

VI.

No one will like and be able to deny that really the observance of moral principles orlaws of God, the happiness of humanity is essentially bound, so that, as far as this

happiness depends on the free actions of men, it with fortitude and generalcompliance those laws is also growing steadily and general. But sometimes it is whatyou generally can not be denied and likes, but to deny the special, sometimes theywill say something casual to those laws is here to the core, made of the case.

But even if it was only an incidental feature of the main thing, it would be a good,because it is a clear, while all other provisions given what action to take, areunclear. However, nothing prevents to see the main thing even in it, and it preventsnot only nothing, but are the driving reasons for that because: first, the formal that itreally capable of single, no further clarification is more vulnerable point yet, amongthe let these laws generally hold, hence the only one who is able to spread a directclarity to conclusions, and secondly the substantive and practical, that hereby straightwhich is set as the aim of human action, followed anyway by itself all human actionis, and what to make all of nature motives to action, will only set up so that it was allfor one and the same time accessible.

The first anlangend, we may say that all is not related to desire perspectives fromwhich one else has tried to unite the moral principles, almost even more force andeffort to their own clarification request, as in turn to clarify other things serveassets. Not true that our self-same principle also everything would be lit at once, butyou do not need only to enlighten the principle itself yet, so it enlighten others. WhatGod, what reason, what nature, what organic whole, which is determined, above anya priori another, hardly anyone is a very clear, so clear zipping end, opinion, all thatcan be either way, understand, and because it is or so can be understood, it willalways be understood either way.

In contrast with the pleasure which forms the core of our principle. No one canexplain it, but by it in every consciousness is everywhere immediately demonstrable,is no misunderstanding about possible last resort. As surely someone feels its

existence, as certainly it is also in the feelings of pleasure and displeasure existencediffer, and so he will certainly distinguish them properly, because the truth of adistinctive feel and measure precisely coincides with their own existence.

Of course, even God, nature, reason, determination are an eternal feast, but not as wethink about, and the thousand different targets and inputs, which can find the humanmind to those great fortresses, even as many beginnings of false starts it will alwaysremain . Not only the more, the same has penetrated to the center and now looksabout the whole thing is wrong, but the person is not a priori in this center, and youcan not put him there through lust. The science is there to build it again firmly in the

established reality in the idea before us, they can not go out as something of finishedit.

To the terms of pleasure but takes the mind from the outset even his attack point and


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input. He is not like a house, but as the unzertrmmerbare stone for home, which cantherefore serve just to build it by being always set afresh in a new order and formeach other. Our principle is this block together with the plan of the building, and theentire Build it is always and ever be the same stone, which returns only a repetition ofthe first foundation stone, and God like the stone that closes the vault. You may not

want to build houses with houses.In fact, the desire is the understanding something about Unanalysierbares,inexplicable, Some, Last, but simply because to divide by anything from him, at thesame time the best gap and binder for him to justify because nothing, the best reason ,

because to explain by anything, the best light.

Once the mind cleaned the concept of pleasure from all foreign ingredient, it liesbefore him a simple, bare, naked thing, because what someone still wants to testify ofit, it's just something to and the like, not like that in the feelings of their itself andonly in that we are immediately clear. Who would have ever felt like, which wouldclearly make no definition of what pleasure is, and who has felt it, which it is able tomake any definition of clear, although we can say much about whose result it is andwhat it entails . While thus the mind with his chisel around works for free on theirterms, with his lantern around lights in vain because he realizes that this is harduntouchable cuts himself in his chisel and begins to shine the light of his lantern, andfinally realizes the self-luminous diamonds which simultaneously noblest andUnzerstrbarste it, and throws away his chisel and his lantern to henceforth to use thediamond instead of both. This diamond is the desire.

By so desire defies digestion of their term, but it is in a no less Herself clearlydemonstrable, traceable to its legality, vibrant, causal relationship with all that is andacts in the world. A diamond for the mind it is a vibrant heart for all life in the world,after all wires run together, and all of the leak again. Everything in heaven and earth,soul and body of man and other creatures is to create in the near future or ultimatelyrelated to their state of pleasure, and the greatest pleasure or conditions of the greatest

pleasure, therefore, is at the same time, organize the world in a certain way. The smallset of talks herewith the biggest task, namely, determines and safe, because each peakdepends on certain fixed conditions. Throw someone a pile of rocks out and tell himarrange them to a wall, which enclose the largest possible area, it requires nothing

more, he can arrange only to the ball. Of course, he must know that it is precisely thespherical shape, which is sufficient to the task differently ago, but what was there tomathematics? So also have the resources to meet the demands of our principle, nor

particularly arising from the knowledge of the real nature of people and things, andthereto the principle has continued to develop. Such a shape is but driven forth also atthis conclusion, the development urge the principle is also an urge to the nature ofthings and people to explore their depths up to, and so the inherently rigid concept of

pleasure can but on its position in principle, the whole world of knowledge to drawalive in his territory. High above is the knowledge of the criminal and blessing power

of the Divine commandments, deep down the importance of the insect and the worm,but even the knowledge of insect and worm, its susceptibility to pleasure and pain, itsrelationship to our pleasure and pain, its position to the whole of nature is not


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indifferent for the unfolding of the principle into its terminal branches.

But even more important than the reference, the knowledge has everything topleasure, here is the one that has all action to do so. An integral and inseparablerelation between the shoots, of which the arbitrary as the instinctive actions of beingsdepends, and pleasure and pain. There is no engine, it is not aimed to produce

pleasure or to get to eliminate or prevent pain. It is usually sufficient to consider oneof these equivalents.

Although they will say, is not the will or rational instincts to just make the material,regardless of the determination by feelings of pleasure and pain; against the instinctthat can not. - But we only see a closer look, we find the difference between the twoin something else lying, is lying, that the will of the driving force for the pleasurewhich attends him as the instinct to a clear idea of what we want for the are willing todo, ties, the instinct to ambiguities of common sense so much one may distinguish

between the two, although the nature knows no fixed boundary between them, in itsrelation to desire at least there is nothing to distinguish. All subjective and objectivedeterminants of people to action, whatever name they always lead to which part of hisnature they may be related, all his motives and purposes, close overtly or covertly,consciously or unconsciously, but always recognizable to the analyzing mind, the areference to pleasure; yes it can be in the so indescribably varied motives and

purposes of man nothing else than this reference to find common pleasure that onecan not only see, if you do not want to see him, or desire only the understands

pleasure of eating and drinking.

This can be shown on closer inspection.

We all main directions of human Trachtens by: what is it, what it's always been goneand still goes on today? On the Annehmliche and Beautiful, but what seemed to usagreeable and nice except if it gives us direct pleasure, - to the useful, but where thereis a useful that do not could translate into near or distant means of pleasure or remedyof pain; - to truth, but has not God an innate satisfaction subject to the agreement andincrease our knowledge, and does not have the knowledge to serve us, to teach us thenature of our sources of pleasure and their use: those who want the truth without oneor the others are looking for and do not prefer to both sake, - to the good, but the

inner conscience joy that is directly related to what is good, no desire, and is not verygood therefore, more valuable than pleasant, beautiful, useful, true, that it carrieseverything together in his lap or on the basis that it is not certain, but allconsiderations of the greatest pleasure in the whole aim with the light.

To deny this, one must first be able to refute what is said about the relationship ofGod's commandments to the happiness of mankind.

Of course, the miser starves the other hand, benefit from each volunteer, and theVicious adds another with diligence damage, so aversion to, the Truthful endure

punishment, not to say an untruth, the martyrs can fry on a glowing grids. But would

starve if he have money would not be pleasurable as eating, do the lawless harm if itdid not please him, to harm others, carry the Truthful sake of truth penalty if theinternal punishment for falsehood him the miser not yet seemed heavier, the martyrs


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can fry if he was not afraid of falling off the shelves descending into hell fire and nothoped that the soul would ascend into the blessedness of heaven from the burned

body.So only pleasure, pain as a purpose or motive to action, depending on whetherone wants to believe it, and just getting the smaller from the larger, or whatever elseshows up, the distant approach of the one outbid. It is only on what makes or

promises any more detailed or pleasure or pain.Not in it so the best people differ from the worst that they acted less than they to feellike sake, but that they had pleasure in something else, namely pleasure in that whichis itself pleasurable profitable or loss basing on the whole, the evil but to what is

profitable or pain-founding of the whole.

So of course there is also a big difference between the lower common desire of raw,sensual man and the higher spiritual pleasure of the nobles, not only will you find thatthe difference lies in the fact that it was merely a pleasure, not the other, but it is hethat is a pleasure that rises in food, drink, games, but the other pleasure which rises inthe creation and the knowledge producers desire to be, a transcendent pleasure thatthe lower can not disagree because they such requires.

But our principle is not only what is already dark general purpose of humanendeavor, as clear from the what and the purpose is to be the same, but it also speaksout as well as it should be the same purpose.

People start with it all, her greatest desire to seek preferably in the next, and theirown desire, but in the developed view of men and things shows that the greatestdesire of individuals not just directly through working only on its own next pleasure,

but only the greatest pleasure as a whole is reachable, that both can not beseparated. This result, while the deepest taking consistently into the nature of humanand divine and last things, is now in Prinzipe vornweg given to man to make itdurchzubilden throughout life, and so what he wants from the start, it safely to leave,as when he with his own brief look, the look of the child or the savage, make it

pursues. Now it is of course also necessary to do as much of the teaching of human,divine and last things that him the present also a valuable gift and appearing.

But even before the principle accesses this support, it awakens by its mere utterancealso been interested to follow it, and this is no small advantage in a commandments

depend the whole value of his compliance. Preferably already is the people's pursuitof the next and own innate desire, yet it is not alone. As long as no conflict assertsitself administers the general instinct in him, desire to create ever not only on and butalso to see, and now it is not only permitted, but commanded to create the best

possible, and in itself in another one, and the more is only to show that what he wouldlike to not separate, not really separates. Such a bid laughs at the people so happy thathe wants to smile at happy again. Now the best and highest bid appears to him as themost welcome and beautiful. All unilateral desire Prinzipe not resolve the conflict

between the inclinations of the people and thereby occur from the outset even in

conflict with his common sense. A bid, suggesting it first or preferably on their ownor sensual pleasure, it seems selfish, coarse, and one which only obliged to sacrificefor others pleasure or indicating mental pleasure, it seems unnatural to him and


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empty. But a principle, which is the desire of one of the pleasure of all does notdivide any pleasure at all the same rights, namely the fact that it gauging their rightaccording to their contributions to the greatest of pleasure in the whole, combines thetraction of all individual Prinzipe in itself without a return.

So our principle wins in that it man the heart of all its purposes, detached from all

shells, pure, clear, completely and fully lying down, by the beauty in which this is so,of course, the inclination of the people, these core also to maintain and to strive forthe fulfillment of purpose. By the thick head of the nail is hit hard, the tip penetratesdeepest.

And this friendly face of the principle, which makes it all incites to follow him, butjust only the invitation. Now it consists also far, as we said, in relation to the findingsabout the nature of human, divine and last things, and the deeper we penetrate there,the more powerful motives for developing its compliance.

Thus, the principle, only just in the human, looking round, back to the moderating,thrifty, just, peaceable, charitable, industrious, law living God Relying, as his sidehealth, affluence, peace, love, respect, honor, freedom, quiet conscience and rest fallsinto God, and on the other hand falls to the intemperate, dissolute, unrighteous, lazy,wicked, God despisers, as his side disease, poverty, strife, hatred, contempt, disgrace,imprisonment, corporal punishment, guilt. This all the more secure, the better becomethe whole human order themselves in line with the principle, in a bad order to thegood is probably some reduced wage, the bad, evil worth much, but everywhere andat all times but the order of things is good been enough to run the average and on thewhole the better and better the worse More severe, and if the justice initially limpingwalks behind the man who almost always they overtook him before the end oflife. But what motive could induce the people to set up his walk more in the spirit ofthe exceptions than the rule! Too much suffering befalls the goodness of God: but the

better man to better things as he turns his suffering and even more so to help othersapply it to him. However, further and higher rises the view. How many and bitter mayseem to us the exceptional cases of the justice here on earth, what has to again andconfirmed the average and progress from the beginning of the world, is the clue to the

plan, the system, the direction of the world order as a whole, the is not resolved withthe here and now.Whoever did not believe that the system will set firmly and securely

also find their safe execution and completion if the system is not yet the end. Here isthe retribution often postponed because the large context otherwise between pushes,and yet remains threatening and more threatening and even punishing with this threator rewarding with the prospect always forthcoming, it may be delayed even beyondthis life, but by the step of us pursuing justice always greater than he who is ours, wewill be the last major step that we do in life over the other, can not escape it, but theythemselves will be the ones who, overtaking us and collectively, us the other worldfalls down or up wearing. I want to say, when the individual person as the context ofthe whole order of things here his wages or his sentence could not receive the death

itself will be with there to put him under new conditions that make it possible.Someone puts a fruit here in the earth, and do her his own, so they will grow beyond


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the earth to the sky and blossom and bear. Who will now ask what reward he wouldfor what he does good in the earthly acquire, in heaven, we may have to go and say,was the seed and nurturing of the seed in the earth yours, so will the tree with allflowers and fruits of the earth about his once your. So great reward may some daywear, as the oak from a small acorn grows earthly. And so, like the nature of God as

Pflanzgarten us who stand on the floor of the same garden, still give some nicecharacters.

Such motives are the desire, which is to use our principle to its compliance. What isindicated here shortly, has continued to carry out the teaching.

That it is just like what it is with all human action is a last resort and can act, is sotrue that even the teachers of morality, who are looking for the desire to keep as faraway as possible from their systems, but not can help to reveal their motives but alsoin desire, except that they can only desire of all the highest peaks and summits willapply as if the highest heights and not rather lose stocks through to the roots of theearth losing base. Without the reference to the desire of conscience, joy to stand inagreement with God and eternal bliss if all morality is lame, helpless and vain indeedthat they still remain even with this reference, it simply proves the fact that they arethe Most even appears as a specter. And of course, makes the sweetest, kindest cuthead only to fear. The moralists separate but in reality the head of the pleasure of her

body, holding it out to us and say how beautiful it is! Yes it is beautiful, but othersgrew together with everything beautiful.

In our sense of the joy of conscience, the right hand meaning in that it appears to bethe best reward in desire that God has established here on earth to the best work for

pleasure, as the spiritual reflection of all of us or even just broadcast broadcastgestrebten pleasure in pure round mirror-like focal point of our being united as a partof the divine desire itself, if indeed God is like attached to the same costumes as thedesire of a wave that feels like a part of the source. The eternal bliss but gets itsmeaning in that it appears to be the desire pounds, which ausgetan of us into theworld one day with all the usury that is taken, we will be repaid as property, andwould not have proliferated here in spite of our work, it would make us God

proliferate there to a higher rate of interest.

The common morality but probably explains properly a reward in desire for the lastand highest that can be us, but the desire for us is that pay for nothing. Has the desirethere the highest value, why not here?

The ordinary morality says: not taking care of the steps that are built to last andhighest, because they are not the last and highest, but only to himself this

We want the steps, and the top, the steps because they lead to the summit, and thesummit because the costumes leads to him through the steps, and he himself is thehighest, where we meet with God and his angels to the lower but with its lower

beings but also of God.


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VII

It will be said: the commandment to always seek only after the Largest, the desire, theunseen nature of them, put a comparable measure of all desire, whereby not find butsuch was. Already sensual and spiritual pleasure are incomparable with each other,and the sensory and spiritual areas in particular there was again the most diverse

pleasure that have no common measure of size, at least not useful.But there is such, yes it is the most direct and most directly useful, what could be,

because it leads directly to each person and understands immediately create. Not justone, but two complementary standards of pleasure there, a subjective, which we ownthe desire and an objective with which we measure the strange pleasure. That is in theimmediate feelings between more and less of lust and attached to it stronger orweaker instinct; these in areas dependent on these feelings and impulses acts bywhich partly expressed desire, is partly aimed at. Both measure indiscriminatelytowards all desire.

In fact, we can daily proof that all desire so diverse they may be, a common measure,has found in the fact that we prefer to see one the other day, and know themselves to

be preferred. A boy will not find yourself at a loss to choose between an apple and abook, because it is there. Around sensual, here is intellectual pleasure or displeasure,as if he were in the same comparison would not know to find And how would thegeneral barter of people with a passion means where everyone what he is less dear togiving what is dear to him train, and find a common scale in money if the differentquality of pleasure comparing their Quantity prevented.

We may say that for a principle which should be for the actions prevail, just not alevel situated may be what is directly in the feelings, the evidence was acting andwhat is exposed by the actions themselves objectively from us rather . Errors cancertainly happen under this measure, by retrofitting or anticipations not reproduce

past or future pleasure in in their proper ratio value, or actions of othersmisinterpret. But the possibility of error should not cause you to throw away themeans of the truth itself, but by increasing mindfulness to make it more secure us. Acubit, which measures properly by itself, there is nowhere, and must satisfy if itmeasures sharp, if it is created sharp.

And not merely the comparison, but also the summation of the varied pleasure is thecommon people as well as possible. A day usually brings others pleasure and painwith it than the other, but the man will probably know what he spent the happiest ofdifferent days in the whole. Yes, the man has a very strange ability, all, also spaced

pleasure or pain, which depends on one thing or act for ourselves or others, or whosecondition it promises to be, to sum up in the emotions, and thus it creates the feelingof value of things and actions. What did that thing or be like, this is decisive for what

promises to afford it. In this feelings of man can err, but what follows is again not thathe reject this feeling, but always fine and proper forming and combining with other

means available to it about.


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VIII

It will be said: the established principle is a statement principle whose applicationfalls impossible, or that it must do more harm than good when trying to apply. Anyother case where it is necessary to act, brings with it other conditions that complicateconditions in the world to infinity, how can we establish a principle, which calls for

the impossible, calculation or the calculation deceitful sanctioned, which in each casefrom would emerge this or that act of pleasure or pain, to decide whether one shouldact or not.

I ask, first and foremost, however, if not what is here declared to be impossible, orrejected as a deceitful, happens every day and is well told. When people have tradedeach other than with respect to the expected legal consequences of their actions andthe effect of these actions on their happiness and unhappiness, and if they are wrongthis day, it is always the answer to repeat that they just have to strive to err less dailyherein to make the foresight always safer to take him to abandon them to go with

their eyes closed or blind path. Our principle demands so, by instructing the peopleon this foresight, nothing new from him, it requires only that he, more doing what healready does as far as not merely to the next, but so much he just always, even to theremotest consequences of his actions and everything Umsichwirken take care, that henot only wise, but that he is wise. Now can this man not allerwegs find the best, he isnone the less to keep it looking allerwegs.

But the principle is pushed under it the people here only on calculation of what willemerge from each case to pleasure and pain, restrictive, so this is just only asubduction. Not any kind of foresight is a calculation. Neither should it calculateevery individual, nor shall it calculate for each individual case, yet the man is everreferred to by the principle merely to computation.

For it is certain that most people could ever not hire valid calculations of theconsequences of their actions, that no one can hire them for all relationships that, ifeveryone wanted to carry his bill for themselves, each come to different results, andtherefore the interaction would stop the common people to purposes that finally aboutthe time of the calculation would usually pass the time for action.

But precisely because in such calculation of each case would not come out by every

single human being the best, even our principle, this calculation does not require, butmust they absolutely prohibit or restrict rather on the right measure, and it can be therestrictions of purely develop themselves only with reference to the nature of peopleand things. Thereafter, it is necessary to consider what manner to direct the actions, isitself most conducive to the happiness of mankind, something must be found, and onehas to keep in mind.

In this respect, it is among the first and most important conclusions of our principle,that man had to be addressed in the main relations of life, rather than according totheir own individual calculation of the consequences of his actions, according to

general laws and rules which the best average in the whole grant result, and what themoral principles themselves are the highest and most important. For some generalrules to simplify the aspects more than for concrete cases, it can therefore be found


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for the average of the best easier than for the individual, partly can be used as an aidto findings for an average of those of experience, and all existing rules and laws are

based more or less on such, these findings and the extent of change of circumstancesbecome necessary amendments in the hands of Competent may preferably be given,and the nature of people and things tend to go by itself, it also really into the hands to

disclose such; partly lies apart from the material benefits of the rules and laws, a largeformal but equally important for the happiness of humanity is that by a eintrchtigesact the same, a striving Community objectives, an easier and more comprehensivecalculation of the consequences of action for each individual is possible by everyoneknows which interaction or counteracting it can other presuppose on the part in hisactions; further that everyone, by adopting the objective laws and rules to besubjective, can acquire habits and elevations to him strength and safety, thus givingsuccess in their own actions, and release it at the same time more useful intervene inthe general action.

Finally, if laws and rules, while expected in a broader sense, manners and customs,passed some time among the people win, the same or a particularly importantinfluence on their desire state by that point and institutions have them already set upfor it, and at the versatility of the people can be the same set up in divers without thatone could say in the way of reason, one is better than the other, the stock itself cancontribute to make amends existing laws and rules.

The laws and rules can then be distinguished in those which concern all people at alltimes, by relying on the immutable and shared in basic human nature, and those thathave to change and change to particulate ratios. The former, the divine, the latter

human laws. The observance of the first will have the most far-reaching, general,universally recognized benefits for the human race, and the observance of the latter

benefits for specific conditions from which they have evolved and have becomefixated hinwiederum for them.

In consequence of this view, man is now obliged generally to keep first to the divinelaws, in particular the human soon in force in the circle of his life and work, withwhich his weal and woe connected first. Of former par unless they entail each otherthrough mutual conflict exceptions itself; latter at any rate as long as they are notdemonstrably bad. But it is more likely for reasons indicated that they are good for

the existing conditions are not as good, at least better than an individual would beable to do it yourself, even if they were demonstrably bad, we would have most in themay follow cases and must, considering the large formal advantages that lie in thegeneral subordination to the same se.

In such a way so the individual a large part of their own assessment of good and evilis already anticipated removed, the same is not contrary to the meaning of our

principle, but for pure and clear conclusions, which are based on nothing more thanwhat is support all should be the nature of that to which it refers. It turns out we mayconsider the nature of human judgment, behavior, happiness and unhappinessaccording to psychology, philosophy or history, that in the actions of every single

person would come to just short of his individual judgment, the happiness of


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mankind, that all drive better when all shall be governed by general laws that bind alland consequently our principle also requires that the individual judgment willcontrast really returned.

Meanwhile, can only be considered a limitation, not be a waiver of ownjudgment. Laws must partly given, partly modified, are partly covered, but so have

those to whom this responsibility, their own judgment necessary.Often come laws,divine with divine, human to human, or both mutually conflicting, and it itself isdivine law to obey the laws of the state, a conflict latter kind may assume thecharacter of a conflict of first type itself, where there is a need back of your own

judgment to decide. All laws finally, even the subsidiary conducting customs, but thepeople still room leave enough for actions freely, in a certain sense even thisflexibility is increased by the working of the same, such as the extent of free will,

provisions in the Wild, by so little legislation is bound to infinity is limited, as it ishere that seem bound on all sides by laws. It depends on the fact that unfettered

development of the secure base of the legality of each other and with far poignantcalculating his own actions, and can combine with the other. Accordingly, the peopleare still given over to independently develop its own means of action judgment on the

basis of the laws. Man, too, is to higher education's sake, by obedience to the laws, atthe same time possible to be the reason for their adherence so much aware of, andeven the divine, the human laws not only by name, but by the nature of the wellspringof which they flow divorce, learn.

Now what the people are in this relationship for means at their disposal? None ofthose who are at his command, can be excluded by our principle, rather it tells him to

really use all that can serve him so that they cooperate to the best result. Theseagents, however, is the Universal calculating mind, but not alone, and that man is asmuch to educate and then to remind him that he may learn to do and need, asadmonish that he needed him alone.

I show what is not space here also should be enough for the suggestion, on what basisis developed in man next to the judgmental understanding a judgmental sense, asidentical in its sphere of authority, but none greater than this, as every , single-handfor themselves, advantages and disadvantages of different sides, as both general onlyin accordance with, as they are properly formed by education and life, able to judge

also correctly; serve as both mutually supportive in their education, their controlcomplement and help out each other can, and must, as no one without both, but mostof the judge with predominance of one, and how the costumes have to go in any caseto go to bring reason and emotion to a unanimous verdict, as a dichotomy of the same

but never a conflict in the matter, but a deficiency in humans.

The doctrine that court or feeling about good and evil are linked to theseconsiderations of conscience, in which a shoots for one and against the other and,according to the general relationship of impulse and desire, the proper pleasure and

pain feelings related to what I'm to discuss the causality search.

On the conscience I will come back, here it is sufficient to refer to the same generalfactual terms and to recognize it.


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Our principle therefore does not deny the conscience to shift the whole evaluation ofour actions as the computing sense, but rather it calls the conscience, because theharm so go without it just one foot, lame, and thus again the best of mankind is notthe best would be served. But on the other hand, it may also not law, nor conscience,nor both together, alone regarded as authoritative, as there are bad laws and bad

conscience, who will judge this, and since law and conscience leave much free, whowill then judge?

Developed here from the point of our considerations are the principle itselfintellectually, as it can not be otherwise than scientific. But you can see how our

principle of the understanding by he needs the same, even even the limits prescribed,in which he has to take it further, that not more than that it serves the best, that is, asto law and conscience nor their full to make law. Thus, the principle developed notonly the material, but also the shape of its use from yourself This is the character of aliving principle itself.

So man should not only seek to anticipate our principle, but it should still expect then,as far as he can count just for therefore he has the mind.

Why should I not be able to calculate and may be calculated that on my strongshoulders a load is easier to bear than the weaker of my weaker brother and then takehis place, that the first penny heavier in pleasure outweighs the twenty-fifth, and somy twenty-fifth prefer elsewhere to make first, I more devastated by bad habits offunds and assets of pleasure than I ever want to win thus: that I'm omitting the periodof youth, neither benefit me nor others. These are all things that can calculate in termsof our understanding of the principle, and said he neither law nor conscience comesinto contradiction with itself but on the basis of the same can be based.

Law and conscience itself but will, where and by whom they may be addressed, butultimately justify itself only insofar as they are given in terms of our principle andeducated. So the principle is an unconditional in all respects.

The purely intellectual demeanor with the principle, which may not take place on theprevious in life is, however be a matter of science. Not that they would accept lessthan the life of the authority of law and conscience, but they will have to justify itselfintellectually same.

The scientific knowledge of the best in the world but is associated with the bestscientific knowledge of the world, which shall include the nature of people and thingsup in their first and final causes, consequences and ramifications. And we haveacquired with the principle of no magic ring that suddenly gave us all theseknowledge resources, but only compass and control for an arduous journey throughnature itself the only way it reduces the effort that it instructs her right and successfuldirection, it multipart them but the fact that it also drives us now in this direction. Buta principle that could be easily exploited, would not be worth the effort.

The times are not where the song of the poet, the stones moved to Build: man she haspainstakingly brought contribute, the gaps are only greater than the walls, the largerthe building, then later his end, and so is the knowledge of the best of all worlds and


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times heavy and slow to grow through many tedious work, and be finished until theend of the day, but what it says once established on nature, and will be alwaysavailable, however, the words that wanted to move the stones , turn into castles of theair, and a bogey after another in the height reached quickly passes.

The law of gravitation governs the whole sky, we certainly know it is the case, all the

laws of celestial movements subordinate themselves to him, all the bills that want toProper, can be performed only from its aspects, and we owe him only the true clarityabout the conditions of the sky. But who has not yet as this law has nothing yet, itsapplication to the teaching challenges all the forces of the bill and beyond it often,even the attraction of three celestial bodies we are not able to fully charge after that,and we often need to only approximations to win what would be to calculate itself,

partly presuppose as already calculated, the future prey centering, aligned to bring thepure and complete solutions.

So our law governs certain everything Moral, all practical at all, all individual laws ofthe practical arrange themselves under him all the bills that want to Proper, can only

be done out of his viewpoints, and it alone can spread clarity about the world ofaction, but, who has nothing more than this Act, has not yet, and its application to theteaching challenges all the powers of mind and often exceeds them, and even themoral and legal relationships between three people we do not merely informationsuch as to fully develop afterward, and it remains the Science can not be left as muchof the world, which would be capable of calculation to introduce until further addedto the bill, with the hope that one day they'll still be yourself. Their justification butthat it does so, it may find itself in principle, according to which it is to keep

something given so long for the best, until a better can give yourself.So of course, is the science that is based on our principle of any-time position ofimperfection, which it shares with all human knowledge, must also be clearly awareat all times. The conceit of the so-called absolute positions will remain foreign toher. But that the gaps and difficulties of knowledge in her always as clear lie, as thecontext of the acquiree and as the distant goal of the whole direction, you alwayssecure even the distant progress.

IX.

Kant calls it a mistake for all the principles of lust that they make some empiricalmorality, for what will give pleasure and pain, can be known only from experience.

I find my hand an advantage all the desire of principles is that they not only allowtheir nature all life's experiences for teaching and consequently looking to make itusable for life again, but that it even necessary to respond to the empirical nature of

people and things. How then is the doctrine of the action that has to move in theempirical, be yourself regardless of the empirical? It seems to me that as a physicsthat would abstract from the empirical nature of the body and the movement or

construct them in the head, what you have tried of course, but with what success?Really has to try to get the morality as the empirical science of life floating, so thatthey defile not their feet in it, always had the success that the empirical life now has


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not even cared about the science of morality hergegangen both are next to each other,or that one with poor link to the Principal has not subsequently need to attach theempirical. A principle which should be useful for the empirical life, can lively andvibrant making unfold only on empirical self, and the more necessary the same itrequires for its own development, the more this will be a proof that it is its soul.

This does not prevent, but will rather out of the empirically identified nature ofpeople and things, including the innermost part of what we have, from theexperiential relations of pleasure and pain to all that is in and out of us, even thedesire and aversion to each other even to deduce through reason something higherthan all individual material is what has been used for the derivation, some throughInterdisciplinary and General, which, precisely because it summarizes everythingEmpirical among themselves spiritually permeated and linked, high above him itselfis.

X.The previous objections were of a formal nature, it will not lack materials.

The principle can initially only on the size, do not pay attention to the kind ofpleasure. So much pleasure as possible should be brought into the world, no matterwhat manner.

As well, you will ask, is not spiritual pleasure in itself, apart from its quantity, worthmore than sensual pleasure, you absolutely preferable? The pleasure of beauty, truth,on a useful activity, now even the desire of conscience, not worth more than that,

however great pleasure in a well-staffed table, a warm bed, and the like. Where thereis such intense pleasure as some sensual, why should they earn in preference to thespiritual?

Certainly not, if you are still in the examples above. But you can face them others. Isnot the pleasure of good food and clothes, the glass of wine and cozy resting afterwork, so our vigor to the work itself again and again refreshed, worth more than thedesire for a bad novels, as the desire of the miser on money , the player on the games,the Wicked on other vexations, etc., and yet the former is sensual, the latter spiritual

pleasure. So you can feel like spiritual circumstances be worth more or less than

sensuous, the sensual quality, spiritual, decides not, it all depends on whether good orbad, noble or common, useful or harmful, not whether mental or sensory Lust is.

Usually, however, when you mental pleasure of sensual faces, you tacitly give onlynoble or good mental pleasure meaner, or worse sensual towards the eye, and then itgoes of course by itself also in line with our principle, to estimate the former higher;as noble or good mental pleasure is just only by noble or good that you want valuenot only depends on the moments, but that it is also predominant source like orrelated to such. This is true of all the above like the real beauty and truth, of usefulactivities, especially from the pleasures of a good conscience, as the most efficient

design to fernerem good action. From these kinds of pleasure or what they areattached to whole sequence rows of fancy effects can develop for humanity, andagainst this, a single sensory pleasure certainly not hold you down when it subsides


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or nothing like spoiling the result. But as it is, but the sensual pleasure has value aswell as the spiritual, and it would be strange if we praised a regent, because he madewith the material welfare of his subjects, and yet even this beilegte no value.

Actually it is, if by the The greatest possible of pleasure as a whole, the speech is notreally a conflict between sensual and intellectual pleasure, but in general one can say

that the greatest possible is obtained when neither the one nor the other only seeks,but seeks to support the other by a support and so that the maximum in the wholegenerally speaking, also the maximum, in particular any type brings with it. Thesensual pleasure is to give the body of the spiritual, by which they stay with the earthand their food sources in relation to, the intellectual pleasure of the senses, the soul,

by which it will contact with the higher light in relationship. The highest statue alsocalls for the highest and the broadest basis. If now the divine image of the spiritualdesire reach into the sky, so the base of sensual pleasure must cover the whole earth.

XI.People will say: our principle is inadequate unless it absolutely concerned only withthe greatest possible pleasure in humanity, without regard to their distribution. Itcould not be indifferent to whether all desire just to go out on a heap up empty andthe other, or whether all, though on the whole have slightly less of it. The latter is

preferable for healthy emotions, but nachzusetzen to our principle. Our principle alsodoes not distinguish between the desire of good and evil. Tired of evil was meant forhim better than less desire the good; healthy sense requires the reverse. The

punishment of evil must cease completely, because as it might be in line with our

principle to the pain that brought the evil in the world, purposely to increase stillfurther, that they inflict new pain through his own punishment. So all sense of justiceis violated and make it more impossible.

But again, it is only our principle to give consideration to the nature of people andthings to the ground, like his simple cores by itself develops everything the man hasalways been required by law as not only the distribution of lust among the people ingeneral, but also the most equitable distribution thereof.

A means of pleasure, heaped over a certain extent on a person never produced as

much pleasure as distributed across multiple, so it must, generally speaking, in linewith our principle, be shared until the excessive fragmentation and proliferation ofthe same over inappropriate places would bring more disadvantage than advantage. Inthe work for the pleasure of others, the message of our goods to others and stillingtheir suffering, the social enjoyment of pleasure, are the richest sources of mental

pleasure. All powerful sources of pleasure in the world can only ever arise and aremade, many also work on it and then draw it and collectively.

By the maximum principle requires our greatest desire among the people, so it alsodemands of even their distribution among the people. One can say that the desire

multiplied; reduces the pain from even to a certain extent with the distribution. Thepoet has expressed it short and sweet with the words: shared joy is double joy, sharedpain is half the pain.


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Not every mode of distribution but is indifferent, and now our principle alsodetermines the proper type of distribution. Generally speaking, one can in the rightkind of feel like a source distribution yourself, see a pain in the incorrect source. Solong as our principle demands the maximum of pleasure, it is hereby determined atthe same time as the most correct just the distribution, which is the condition for this

maximum.I explain this by a mathematical analogue: the product of the parts can be brokendown into a number that depends on the nature of their division, a function of howyou express yourself. The widest possible product always belongs to a single specificdivision manner. Part I, for example 12 in 1 and 11, then the product of the two parts11, when divided in 2 and 10 it is larger, namely 20, when divided into 3 and 9 againgreater, namely 27; etc. The most advantageous is in the same division parts, namely6 and 6, the maximum of the product is 36 Indeed, if it is not a division into two, butin three parts, as would also be the same three parts 4, 4, 4 to give the maximum

product, namely 64 And so ever with any number and size of the number of parts thatyou may choose the same division is the cheapest for obtaining the highest product,the uneven but the more favorable the more it approaches the same.

In a similar manner now the size of pleasure in human being as a whole is a functionof the way they distributed among their individual members, in such a way that allequated to these members, the maximum of pleasure at the same distribution would

be expected among them. But all is not equal among them, and thereon theappropriateness and fairness of distribution in the special ties. Systems, character,education, income, inherited the top position acquired people make that it is better to

accumulate to a tired or like agent as to the other or to be heaped.The nature of these circumstances is then to take back to their general and specialrelationships into consideration, and thereafter determine general and special rules. Itcan be shown as property and inheritance are not contrary to the meaning, but interms of the principle, and they would not do it, they do not deserve to exist. But I'mgoing to now not a more thereof.

In the version of this article is now done, the objection that equated the desire of thegood of the bad by our principle and the punishment of the latter will hereby

repealed. Conversely, pain or punishment of the wicked desire the reward of the goodis equated more by this principle. The evil has, if he is just evil, pleasure in whatdispleasure, the Good, if it's good pleasure in that which brings pleasure to the whole,and thus also of both engines is determined to action. So is the desire of the Firstsource itself as pain, to look at the latest as of pleasure source for the whole. This isnot to be equivalent in terms of our principle. If one wanted to be the first to iniquitystill about pleasure, reward add yourself so you would his evil inclination, onlyreinforce this aversion source, then against one reinforced by the reward of a goodsource lust. But can also be the source of that pain and finally even forced forced toflow as a source of pleasure opposition greater pain. The penalty comes into theworld. If the evil is not punished, he continues to bring evil into the world, others doit for him, and it is indeed the moment spared by its conservation pain, but the source


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of the pain grows more and more and is increasingly spreading out. Punishment,divine as human, is the means, according as it is applied to prevent the people someof fernerem mischief, partly to improve, partly to let others take an example, the best

punishment, to which all of these benefits to the greatest possible unite white. Whatshe brings to the individual moment of displeasure in the world, it must thus outdo

that it prevents more harm for the sequence as a whole. Leaving or border this point itis hard, cruel, unjust, harmful. So our principle requires not only the punishment ofevil, but also develops the nature of the people again, the point of them, in all thatyou have suffered from always handy to it, no can they ever unite practical andcogent under a principle. To which words are difficult to understand and deductionsyou have taken refuge here, where the penalty falls directly and simply out of thegeneral principle and the most banal facts of human nature.

As our principle shares the desire of the people, it shall then also under the sametime. To take full pleasure at once destroys the inner and outer wealth of pleasure,

always move the desire and save for future pleasure can both spoil and waste awayunused. An exchange between enjoying the pleasure and work for the pleasure, a

benefit of the interior and exterior like agents, with such protection that a moreforming fund is always obtained for the future, a grasping of desire in the bestmoments, a takeover himself from pain, for the sake of future profits, are obviousdemands of the principle. All measurement, caution, diligence is all well thus offered,as every pleasure of the moment allowed that does not cost more than it brings in thefuture the present.

XII.It will be said, our principle to conclude a pernicious and reprehensible statement thata good end justifies evil means. Bring only the success of an overwhelming desire foraction or benefit that yes dissolves in our view, in the last instance always likeepisodes, so you can commit the worst acts, such as stealing a rich bread to satiate ahungry poor so; The rich do not feel it in the arms of much suffering will thussatisfied or blocked. But I have put this principle into the hands of the Jesuits, andelsewhere enough mischief in the world, a principle can not be justified, whatsanction it.

But if it is true that come through application of this principle mischief enough in theworld, so he can give, therefore, be no implication of our principle, but only theopposite, and you can the principle not of course disprove the same by falseconclusions. Our principle can indeed be its nature, nothing that the happiness of thewhole world more disadvantaged than promotes. But would bring that principle is notreally more harm than good in the world, and all evil will at last dissolve in pain, so itno one would have blamed each.

The following must be considered: the use of bad means for good purposes isconsidered in more detail, in general it back that we like a little individual, even if itwere even far cross, seek to achieve the best, but by violating divine commandments,the most common and safest Basics of the good itself and thus shake the firmest


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supports of the state like the humanity as a whole to bring about consequences that domore harm than in individuals that can be won. Course, is not to be calculated indetail well what grows for benefit of following the divine laws in every particularcase, but just so we need to calculate it in whole or appreciate, and then the individualthat whole absolutely subordinate, it is both logical practical.

It responds well: in some cases kick but the advantage of using a bad means clearlyand definitely out, grab even with benefit to the whole, while the disadvantage thatthe violation of a general rule or habituation bring good into the whole, oftendisappear just as decisively against . Our principle must approve the evil principle insuch cases as yet.

Then, the answer that we are only too prone to what we call the whole Vanishing andblurred, too small to strike against what clearly turns out in some tangible successesof superficial look, while yet the whole support and benefit the laws and rules on that

blurring depends. And hereby we miss just as often the larger general desire for thesmaller individual sake, the same sources spoil. The purpose of our principle

prohibits outright but to grasp the individual independently of the whole eye.

Really though, can so deeply and widely produced in the whole wide disadvantagesthat the overall benefit of their compliance against resigns under circumstances ofeach compliance divine and human law. But even so, there are no divine nor humanlaw, but the uppermost principle itself, or such records that can only be regarded asanother way of saying its not comply would suffer its exceptional circumstances, orwhere not often difficult with all the powers of the mind could occur and conscienceto crucial conflict.

You will not find anything, that all or most of the substantive objections to ourprinciple be reduced on closer inspection the fact that any evil consequences resultfrom it for humanity. But with each such objections will prove to basically nothingmore than zweies: first, that we have derived an incorrect conclusion from our

principle, secondly, that we indirectly but even acknowledges the correctness of theprinciple, by the goodness of the principle according to assessed the happiness orunhappiness that arises for humanity it. Unless that somehow came to direconsequences that could not be reduced to termination of human happiness itself.

XIII.

Now I return to the conscience. The conscience is characterized by a presentimentboth after feel of desire, which is to good actions, of pain, which builds on evil, a theproper drive, which is if not always prevalent, but always present; a clock finally inassessing of what is good and evil, which is associated with those feelings. To thedistinctive character of that in fact the distinction of good and evil builds itself

Usually referred to the conscience of all its moments as something innateexcellence. Now, admitting that the people's desire to many simple goodness, from

which much else flows, and a demgemer engine is really innate.The Mitlust at thepleasure of others, the desire it, do good to those who have done us good, and thedesire for conformity of ideas, as the first foundation of the love of truth, and the


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desire of the mother in the care of their children, and the reluctance to the contrary oromission of all these are certainly not only purchased and planted by experience andeducation. Only is all this compensated by an equally innate addiction, but the

preferred our well of others, the desire to inflict evil has done us evil, and the desireto let our imagination run free and protect us through falsehood of punishment, the

desire of the mother to forgive her child and her stepchild reset his sake. So there isso much in the innate evil than good. Also, the Congenital how everything-likeinstinct in humans that satisfy most the same, to lead in the simplest conditions. Forthis innate conscience so you do not explain what the most educated people in thecomplex relations of life is always safe and always take only the good and reallymakes this all the more, the more he has risen in the right direction over the merelyCongenital.

In fact, we also see the very wayward child still without what one might call warning,scruple or remorse of conscience, hit another child, it take away his toys, disobey,

even lie. If you want to say that conscience is there, it just sleep, or was stillunaufgeschlossen, so the expression is free, and may even, rightly understood, takethe thing, except that he is more geeigenet in fact, to prevent this understanding as acause. What should guide us and may direct, is only just waking and open-mindedconscience, that it can possibly awaken in everyone and open up, is not denied, butrather that it always wakes up and unlocks itself. Now, where this is not the case, theman lacks what should guide him and can conduct, and it is useless to point out tohim as if he had it yet. Then we have the case of an undeveloped plant, with the plantalone but Mozart did not compose nor Raphael painted. That would blindly reach into

the keys, this desolate down with the brush on the canvas, if they had left togetherwith their plant itself, and so man if this plant is not acting with the best of all plantconscience blind and desolate, to is developed to what the people should be theconscience.

In fact, not conscience but the facility to conscience is finished the people given, aswell, and not more than his reason and sense of beauty are ready given, there is aneed for all Dreies even the most careful education and guidance by parents, teachersand life before they can lead the people back, and a wrong one as the other educationcan operate as meaning that they lead him wrong instead of right. The Wild has the

most hideous grimaces of his idols favor, he believes the most absurd of human anddivine things, and so he performs human sacrifice and eats people and tortures hisenemies on the cruelest without conscience also tumbles in the least during theconvulsions his confreres.

So it is not about to accept the conscience idle, and expected that it wake ofthemselves and aufschliee be, nor is it a matter of providing easy handling onconscience, which could be compared with the wake and unlock, but as right and fineand safe to individual conscience even the people should be able to manage sodelicate and carefully and properly it must have been trained only to the individual

himself. And now the question arises on what basis this is based education.This is a psychological object it is generally better to experience than to develop on

7/27/2019 About the H

about the highest good.-english-gustav theodor fechner

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