No doubt they were so far right
that they established the principle of morals of itself
independently of this postulate, from the relation of reason only to
the will, and consequently made it the supreme practical condition
of the summum bonum; but it was not therefore the whole condition of
its possibility. The Epicureans had indeed assumed as the supreme
principle of morality a wholly false one, namely that of happiness,
and had substituted for a law a maxim of arbitrary choice according to
every man's inclination; they proceeded, however, consistently
enough in this, that they degraded their summum bonum likewise, just
in proportion to the meanness of their fundamental principle, and
looked for no greater happiness than can be attained by human prudence
(including temperance and moderation of the inclinations), and this as
we know would be scanty enough and would be very different according
to circumstances; not to mention the exceptions that their maxims must
perpetually admit and which make them incapable of being laws.
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