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An Introduction To The Principles Of Morals And Legislation, Volume 2

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This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work.This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

514 pages, Hardcover

First published March 9, 1970

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About the author

Jeremy Bentham

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In 1748, Jeremy Bentham was born in London. The great philosopher, utilitarian humanitarian and atheist began learning Latin at age four. He earned his B.A. from Oxford by age 15 or 16, and his M.A. at 18. His Rationale of Punishments and Rewards was published in 1775, followed by his groundbreaking utilitarian work, Introduction to the Principles of Morals and Legislation. Bentham propounded his principle of "the greatest happiness of the greatest number." He worked for political, legal, prison and educational reform. Inheriting a large fortune from his father in 1792, Bentham was free to spend his remaining life promoting progressive causes. The renowned humanitarian was made a citizen of France by the National Assembly in Paris. In published and unpublished treatises, Bentham extensively critiqued religion, the catechism, the use of religious oaths and the bible. Using the pen-name Philip Beauchamp, he co-wrote a freethought treatise, Analysis of the Influence of Natural Religion on the Temporal Happiness of Mankind (1822). D. 1832.

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Profile Image for Benjamin.
5 reviews
September 23, 2016
The edition with an introduction by Mary Mack is the one I read, and I will tell you a little tale. The physical copy was in mint condition, even had my local library's old signias -- some perforated some inked -- and I let it get all jangled up with the contents in my backpack, and the spine suffered for it, and I feel super guilty, and really should pay for the book, but it's a great book and I'll tell you why it's worth checking out.

The foundation of utilitarianism really resides in a couple of places, but this book is one of the most foundational. Bentham's earlier work a Fragment on Government is reportedly also significant, and subsequent writings by fellow famed Englishman John S. Mill, son of James Mill, posture the philosophy. Utilitarianism is of course, the principle of happiness guided toward establishing purpose by determining morality. In not so many words, your best attempts at providing happiness to the sum of humanity at large, as it stands, recounts us here to Bentham's version, from the early 1800's. Mack's words are the beginning of the text are classic. The text is cheeky at times, yet serious ethical philosophy all the while. Bentham's craft is evident, as is his ambition. In establishing a philosophy attributing scenarios to jurisprudence, the resulting happiness of our actions was, and continues to be, Utilitarianism's method of establishing justice. This requires looking at what kinds of pains and pleasures are involved in the sum. We hope its simplicity can offer reasonable paths in examining systems of justice moving forward. As a Champion of the Utilitarian tradition, I would offer this sui generis maxim, thanks of course to the inspiration I've found with Jeremy Bentham and the Mills: Civil Rights do not simply emerge from our culpable humanity, they require civilization.



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