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When now the merchant, with all his heart, coincided with this (as being a sensible, as well as religious person, he could not but do), his companion expressed satisfaction, that, in an age of some distrust on such subjects, he could yet meet with one who shared with him, almost to the full, so sound and sublime a confidence.

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¡®The kings of each city levied tolls on us, but would not suffer us to enter their gates. They threw us bread over the walls, little maize-cakes baked in honey and cakes of fine flour filled with dates. For every hundred baskets we gave them a bead of amber.

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caesar's empire free slot game£¬Hon. Pierre Glendinning,Again, defenders of utility often find themselves called upon to reply to such objections as this¡ªthat there is not time, previous to action, for calculating and weighing the effects of any line of conduct on the general happiness. This is exactly as if any one were to say that it is impossible to guide our conduct by Christianity, because there is not time, on every occasion on which anything has to be done, to read through the Old and New Testaments. The answer to the objection is, that there has been ample time, namely, the whole past duration of the human species. During all that time mankind have been learning by experience the tendencies of actions; on which experience all the prudence, as well as all the morality of life, is dependent. People talk as if the commencement of this course of experience had hitherto been put off, and as if, at the moment when some man feels tempted to meddle with the property or life of another, he had to begin considering for the first time whether murder and theft are injurious to human happiness. Even then I do not think that he would find the question very puzzling; but, at all events, the matter is now done to his hand. It is truly a whimsical supposition, that if mankind were agreed in considering utility to be the test of morality, they would remain without any agreement as to what is useful, and would take no measures for having their notions on the subject taught to the young, and enforced by law and opinion. There is no difficulty in proving any ethical standard whatever to work ill, if we suppose universal idiocy to be conjoined with it, but on any hypothesis short of that, mankind must by this time have acquired positive beliefs as to the effects of some actions on their happiness; and the beliefs which have thus come down are the rules of morality for the multitude, and for the philosopher until he has succeeded in finding better. That philosophers might easily do this, even now, on many subjects; that the received code of ethics is by no means of divine right; and that mankind have still much to learn as to the effects of actions on the general happiness, I admit, or rather, earnestly maintain. The corollaries from the principle of utility, like the precepts of every practical art, admit of indefinite improvement, and, in a progressive state of the human mind, their improvement is perpetually going on. But to consider the rules of morality as improvable, is one thing; to pass over the intermediate generalizations entirely, and endeavour to test each individual action directly by the first principle, is another. It is a strange notion that the acknowledgment of a first principle is inconsistent with the admission of secondary ones. To inform a traveller respecting the place of his ultimate destination, is not to forbid the use of landmarks and direction-posts on the way. The proposition that happiness is the end and aim of morality, does not mean that no road ought to be laid down to that goal, or that persons going thither should not be advised to take one direction rather than another. Men really ought to leave off talking a kind of nonsense on this subject, which they would neither talk nor listen to on other matters of practical concernment. Nobody argues that the art of navigation is not founded on astronomy, because sailors cannot wait to calculate the Nautical Almanack. Being rational creatures, they go to sea with it ready calculated; and all rational creatures go out upon the sea of life with their minds made up on the common questions of right and wrong, as well as on many of the far more difficult questions of wise and foolish. And this, as long as foresight is a human quality, it is to be presumed they will continue to do. Whatever we adopt as the fundamental principle of morality, we require subordinate principles to apply it by: the impossibility of doing without them, being common to all systems, can afford no argument against any one in particular: but gravely to argue as if no such secondary principles could be had, and as if mankind had remained till now, and always must remain, without drawing any general conclusions from the experience of human life, is as high a pitch, I think, as absurdity has ever reached in philosophical controversy.How? Does all the world act? Am I, for instance, an actor? Is my reverend friend here, too, a performer?Now, of all these things and many, many more, my family continually complained. At last my wife came out with her sweeping proposition¡ªin toto to abolish the chimney.

True, sir, very true,No trust.Thou art made of that fine, unshared stuff of which God makes his seraphim. But thy divine devotedness to me, is met by mine to thee. Well mayest thou trust me, Isabel; and whatever strangest thing I may yet propose to thee, thy confidence,¡ªwill it not bear me out? Surely thou will not hesitate to plunge, when I plunge first;¡ªalready have I plunged! now thou canst not stay upon the bank. Hearken, hearken to me.¡ªI seek not now to gain thy prior assent to a thing as yet undone; but I call to thee now, Isabel, from the depth of a foregone act, to ratify it, backward, by thy consent. Look not so hard upon me. Listen. I will tell all. Isabel, though thou art all fearfulness to injure any living thing, least of all, thy brother; still thy true heart foreknoweth not the myriad alliances and criss-crossings among mankind, the infinite entanglements of all social things, which forbids that one thread should fly the general fabric, on some new line of duty, without tearing itself and tearing others. Listen. All that has happened up to this moment, and all that may be yet to happen, some sudden inspiration now assures me, inevitably proceeded from the first hour I saw thee. Not possibly could it, or can it, be otherwise. Therefore feel I, that I have some patience. Listen. Whatever outer things might possibly be mine; whatever seeming brightest blessings; yet now to live uncomforting and unloving to thee, Isabel; now to dwell domestically away from thee; so that only by stealth, and base connivances of the night, I could come to thee as thy related brother; this would be, and is, unutterably impossible. In my bosom a secret adder of self-reproach and self-infamy would never leave off its sting. Listen. But without gratuitous dishonor to a memory which¡ªfor right cause or wrong¡ªis ever sacred and inviolate to me, I can not be an open brother to thee, Isabel. But thou wantest not the openness; for thou dost not pine for empty nominalness, but for vital realness; what thou wantest, is not the occasional openness of my brotherly love; but its continual domestic confidence. Do I not speak thine own hidden heart to thee? say, Isabel? Well, then, still listen to me. One only way presents to this; a most strange way, Isabel; to the world, that never throbbed for thee in love, a most deceitful way; but to all a harmless way; so harmless in its essence, Isabel, that, seems to me, Pierre hath consulted heaven itself upon it, and heaven itself did not say Nay. Still, listen to me; mark me. As thou knowest that thou wouldst now droop and die without me; so would I without thee. We are equal there; mark that, too, Isabel. I do not stoop to thee, nor thou to me; but we both reach up alike to a glorious ideal! Now the continualness, the secretness, yet the always present domesticness of our love; how may we best compass that, without jeopardizing the ever-sacred memory I hinted of? One way¡ªone way¡ªonly one! A strange way, but most pure. Listen. Brace thyself: here, let me hold thee now; and then whisper it to thee, Isabel. Come, I holding thee, thou canst not fall.Ginger Nut, the third on my list, was a lad, some twelve years old. His, father was a carman, ambitious of seeing his son on the bench instead of a cart, before he died. So he sent him to my office, as student at law, errand-boy, cleaner and sweeper, at the rate of one dollar a week. He had a little desk to himself, but he did not use it much. Upon inspection, the [pg 044] drawer exhibited a great array of the shells of various sorts of nuts. Indeed, to this quick-witted youth, the whole noble science of the law was contained in a nut-shell. Not the least among the employments of Ginger Nut, as well as one which he discharged with the most alacrity, was his duty as cake and apple purveyor for Turkey and Nippers. Copying law-papers being proverbially a dry, husky sort of business, my two scriveners were fain to moisten their mouths very often with Spitzenbergs, to be had at the numerous stalls nigh the Custom House and Post Office. Also, they sent Ginger Nut very frequently for that peculiar cake¡ªsmall, flat, round, and very spicy¡ªafter which he had been named by them. Of a cold morning, when business was but dull, Turkey would gobble up scores of these cakes, as if they were mere wafers¡ªindeed, they sell them at the rate of six or eight for a penny¡ªthe scrape of his pen blending with the crunching of the crisp particles in his mouth. Of all the fiery afternoon blunders and flurried rashnesses of Turkey, was his once moistening a ginger-cake between his lips, and clapping it [pg 045] on to a mortgage, for a seal. I came within an ace of dismissing him then. But he mollified me by making an oriental bow, and saying¡ª

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blackjack odds bet£ºThe difficulty is not avoided by having recourse to the popular theory of a natural faculty, a sense or instinct, informing us of right and wrong. For¡ªbesides that the existence of such a moral instinct is itself one of the matters in dispute¡ªthose believers in it who have any pretensions to philosophy, have been obliged to abandon the idea that it discerns what is right or wrong in the particular case in hand, as our other senses discern the sight or sound actually present. Our moral faculty, according to all those of its interpreters who are entitled to the name of thinkers, supplies us only with the general principles of moral judgments; it is a branch of our reason, not of our sensitive faculty; and must be looked to for the abstract doctrines of morality, not for perception of it in the concrete. The intuitive, no less than what may be termed the inductive, school of ethics, insists on the necessity of general laws. They both agree that the morality of an individual action is not a question of direct perception, but of the application of a law to an individual case. They recognise also, to a great extent, the same moral laws; but differ as to their evidence, and the source from which they derive their authority. According to the one opinion, the principles of morals are evident ¨¤ priori, requiring nothing to command assent, except that the meaning of the terms be understood. According to the other doctrine, right and wrong, as well as truth and falsehood, are questions of observation and experience. But both hold equally that morality must be deduced from principles; and the intuitive school affirm as strongly as the inductive, that there is a science of morals. Yet they seldom attempt to make out a list of the ¨¤ priori principles which are to serve as the premises of the science; still more rarely do they make any effort to reduce those various principles to one first principle, or common ground of obligation. They either assume the ordinary precepts of morals as of ¨¤ priori authority, or they lay down as the common groundwork of those maxims, some generality much less obviously authoritative than the maxims themselves, and which has never succeeded in gaining popular acceptance. Yet to support their pretensions there ought either to be some one fundamental principle or law, at the root of all morality, or if there be several, there should be a determinate order of precedence among them; and the one principle, or the rule for deciding between the various principles when they conflict, ought to be self-evident.

Now all of this, from the beginning, the good merchant could not but consider rather hard for the unfortunate man.

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Mr. Truman, Mr. Truman! There he goes¡ªthat's he. Mr. Truman, Mr. Truman!¡ªConfound that steam-pipe., Mr. Truman! for God's sake, Mr. Truman!¡ªNo, no.¡ªThere, the plank's in¡ªtoo late¡ªwe're off.

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NOW the matter of the house had remained in precisely the above-stated awaiting predicament, down to the time of Pierre's great life-revolution, the receipt of Isabel's letter. And though, indeed, Pierre could not but naturally hesitate at still accepting the use of the dwelling, under the widely different circumstances in which he now found himself; and though at first the strongest possible spontaneous objections on the ground of personal independence, pride, and general scorn, all clamorously declared in his breast against such a course; yet, finally, the same uncompunctuous, ever-adaptive sort of motive which had induced his original acceptation, prompted him, in the end, still to maintain it unrevoked. It would at once set him at rest from all immediate tribulations of mere bed and board; and by affording him a shelter, for an indefinite term, enable him the better to look about him, and consider what could best be done to further the permanent comfort of those whom Fate had intrusted to his charge.£¬The saw!¡£But if this doctrine be true, the principle of utility is proved. Whether it is so or not, must now be left to the consideration of the thoughtful reader.¡£

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And the great woe of all was this: that all these things were unsuspected without, and undivulgible from within; the very daggers that stabbed him were joked at by Imbecility, Ignorance, Blockheadedness, Self-Complacency, and the universal Blearedness and Besottedness around him. Now he began to feel that in him, the thews of a Titan were forestallingly cut by the scissors of Fate. He felt as a moose, hamstrung. All things that think, or move, or lie still, seemed as created to mock and torment him. He seemed gifted with loftiness, merely that it might be dragged down to the mud. Still, the profound willfulness in him would not give up. Against the breaking heart, and the bursting head; against all the dismal lassitude, and deathful faintness and sleeplessness, and whirlingness, and craziness, still he like a demigod bore up. His soul's ship foresaw the inevitable rocks, but resolved to sail on, and make a courageous wreck. Now he gave jeer for jeer, and taunted the apes that jibed him. With the soul of an Atheist, he wrote down the godliest things; with the feeling of misery and death in him, he created forms of gladness and life. For the pangs in his heart, he put down hoots on the paper. And every thing else he disguised under the so conveniently adjustable drapery of all-stretchable Philosophy. For the more and the more that he wrote, and the deeper and the deeper that he dived, Pierre saw the everlasting elusiveness of Truth; the universal lurking insincerity of even the greatest and purest written thoughts. Like knavish cards, the leaves of all great books were covertly packed. He was but packing one set the more; and that a very poor jaded set and pack indeed. So that there was nothing he more spurned, than his own aspirations; nothing he more abhorred than the loftiest part of himself. The brightest success, now seemed intolerable to him, since he so plainly saw, that the brightest success could not be the sole offspring of Merit; but of Merit for the one thousandth part, and nine hundred and ninety-nine combining and dove-tailing accidents for the rest. So beforehand he despised those laurels which in the very nature of things, can never be impartially bestowed. But while thus all the earth was depopulated of ambition for him; still circumstances had put him in the attitude of an eager contender for renown. So beforehand he felt the unrevealable sting of receiving either plaudits or censures, equally unsought for, and equally loathed ere given. So, beforehand he felt the pyramidical scorn of the genuine loftiness for the whole infinite company of infinitesimal critics. His was the scorn which thinks it not worth the while to be scornful. Those he most scorned, never knew it. In that lonely little closet of his, Pierre foretasted all that this world hath either of praise or dispraise; and thus foretasting both goblets, anticipatingly hurled them both in its teeth. All panegyric, all denunciation, all criticism of any sort, would come too late for Pierre.£¬When he left the house I wept for him to come again. And he did come again. All called him my father now. He came to see me once every month or two; till at last he came not at all; and when I wept and asked for him, they said the word Dead to me. Then the bewilderings of the comings and the goings of the coffins at the large and populous house; these bewilderings came over me. What was it to be dead? What is it to be living? Wherein is the difference between the words Death and Life? Had I been ever dead? Was I living? Let me be still again. Do not speak to me.¡£The floor was tesselated with snow-white, and russet-hued marbles; and echoed to the tread, as if all the Paris catacombs were underneath. I started with misgivings at that hollow, boding sound, which seemed sighing with a subterraneous despair, through all the magnificent spectacle around me; mocking it, where most it glared.¡£

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So unforeseen had been our departure in the first place; so rapid our journey; so unaccountable the conduct of Harry; and so sudden our return; that all united to overwhelm me. That I had been at all in London seemed impossible; and that I had been there, and come away little the wiser, was almost distracting to one who, like me, had so longed to behold that metropolis of marvels.£¬It may well be believed, then, that now when I was seasick, a cup of such coffee as our old cook made would have done me no good, if indeed it would not have come near making an end of me. And bad as it was, and since it was not to be had at that time of night, as I said before, I think I was excusable in taking something else in place of it, as I did; and under the circumstances, it would be unhandsome of them, if my fellow-members of the Temperance Society should reproach me for breaking my bond, which I would not have done except in case of necessity. But the evil effect of breaking one's bond upon any occasion whatever, was witnessed in the present case; for it insidiously opened the way to subsequent breaches of it, which though very slight, yet carried no apology with them.¡£ said the reefer.¡£

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All honor to the names then, and all courtesy to the men; but if St. Albans tell me he is all-honorable and all-eternal, I must still politely refer him to Nell Gwynne.£¬Then something severe, something unusual must be done. What! surely youwill not have him collared by a constable, and commit his innocentpallor to the common jail? And upon what ground could you procure sucha thing to be done?--a vagrant, is he? What! he a vagrant, a wanderer,who refuses to budge? It is because he will _not_ be a vagrant, then,that you seek to count him _as_ a vagrant. That is too absurd. Novisible means of support: there I have him. Wrong again: forindubitably he _does_ support himself, and that is the only unanswerableproof that any man can show of his possessing the means so to do. Nomore then. Since he will not quit me, I must quit him. I will changemy offices; I will move elsewhere; and give him fair notice, that if Ifind him on my new premises I will then proceed against him as a commontrespasser.¡£These curious combinations of names among the people of the Society Islands originate in the following way. When a native is baptized, his patronymic often gives offence to the missionaries, and they insist upon changing to something else whatever is objectionable therein. So, when Jeremiah came to the font, and gave his name as Narmo-Nana Po-Po (something equivalent to The-Darer-of-Devils-by-Night), the reverend gentleman officiating told him that such a heathenish appellation would never do, and a substitute must be had; at least for the devil part of it. Some highly respectable Christian appellations were then submitted, from which the candidate for admission into the church was at liberty to choose. There was Adamo (Adam), Nooar (Noah), Daveedar (David), Earcobar (James), Eorna (John), Patoora (Peter), Ereemear (Jeremiah), etc. And thus did he come to be named Jeremiah Po-Po; or, Jeremiah-in-the-Dark¡ªwhich he certainly was, I fancy, as to the ridiculousness of his new cognomen.¡£

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