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Unless otherwise stated in the Copyright Information section above, this material may be used freely for educational and academic purposes. collected in this volume are the main documents for the illustration and exposition of John Stuart Mill’s thoughts on ethics and religion and their function in society.
This came first through “looking into” Pope’s and realizing how powerfully it acted on his imagination, despite the repugnance to him of its opinions. I became persuaded, that my love of mankind, and of excellence for its own sake, had worn itself out. His teachers, he says, “seemed to have trusted altogether to the old familiar instruments, praise and blame, reward and punishment,” linked to behaviour in the educational pattern of association derived from Helvetius (96).
It is significant that in retrospect Mill connects this momentary stirring of the imagination by poetry, quite apart from the appeal of its opinions, with the “inspiring effect,” “the best sort of enthusiasm,” roused by biographies of wise and noble men. [N]either selfish nor unselfish pleasures were pleasures to me.” To “know that a feeling would make me happy if I had it, did not give me the feeling.” “. These associations Mill now saw as artificial and mechanical, not natural. .” (97, 96.) A consideration of these passages in the all that Mill is separating the two aspects of Bentham’s system, the constructive and the critical, and showing why he largely rejects the former, while still generally approving of the latter.
With the guidance provide by religion, people get to know their limitations and boundaries and therefore they restrain themselves from indulging in wrong or unethical activities like robberies, crimes, extra marital affairs, drugs, etc.
Religion gave people a meaning and purpose of life and created their history.
He also recognizes from this later perspective the power of his father’s feelings, but the fact remains that the feelings are given little place in James Mill’s system.
The whole Benthamite system of the regeneration of mankind, to which the young Mill fully subscribed, was to be the “effect of educated intellect, enlightening the selfish feelings” (78).Religion is a belief in some super natural power; it’s a belief in more something more real and meaningful than life.Religion means commitment towards someone greater than a normal person understands.Religion performs certain functions when talking about both from the point of view of individual and social perspective.The first and one of the most important ones is that religion provides humans mental peace.is published under licence from the copyright holder, The University of Toronto Press. This material is put online to further the educational goals of Liberty Fund, Inc. No part of this material may be reproduced in any form or medium without the permission of The University of Toronto Press.It is natural for discussions of Mill’s variations from Benthamism to start with evidence of his discontent or restiveness under Bentham’s rule, and the main documents called in to supply that evidence are the and the essays on Bentham and on Coleridge. But my zeal was as yet little else, at that period of my life, than zeal for speculative opinions.As one reads Mill’s retrospective account of what he himself was like before the mental crisis of 1826, that is, during the period of complete committal to Benthamism, one is struck by how closely the portrait of the young Mill resembles the portrait the more mature Mill draws of Bentham. It had not its root in genuine benevolence, or sympathy with mankind; though these qualities held their due place in my ethical standard.Confidence boosts because religion teaches us to work hard and with full dedication and honesty in work.There are social functions also performed by religion which extend because religion generates greater good for society in form of promoting social virtues like trust worthy, honesty, integrity, brotherhood, welfare for all, etc (Sunil, 2014).