Obras
An Introduction to the Principles of Morals and Legislation
Jeremy BenthamJeremy Bentham Frases famosas
“Toda a punição é maldade; toda a punição em si é má.”
But all punishment is mischief: all punishment in itself is evil.
"Principles of Morals and Legislation" in: "The Works of Jeremy Bentham, Now First Collected: Under the Superintendence of His Executor, John Bowring" Part I - Chapter XV Página 83 http://books.google.com/books?id=DHhYAAAAMAAJ&pg=PA83, de Jeremy Bentham - Publicado por W. Tait, 1838.
Jeremy Bentham frases e citações
“Todo ato de bondade é demonstração de poder.”
Variante: Todo o acto de bondade é demonstração de poder.
The question is not, Can they reason? nor, Can they talk? but Can they suffer?
An Introduction to the Principles of Morals and Legislation - Vol II Página 236 http://books.google.com/books?id=pEgJAAAAQAAJ&pg=PA236, de Jeremy Bentham - Publicado por W. Pickering, 1823 - 560 páginas.
Nature has placed mankind under the governance of two sovereign masters, pain and pleasure. It is for them alone to point out what we ought to do, as well as to determine what we shall do. On the one hand the standard of right and wrong, on the other the chain of causes and effects, are fastened to their throne. They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. In words a man may pretend to abjure their empire: but in reality he will remain. subject to it all the while. The principle of utility recognizes this subjection, and assumes it for the foundation of that system, the object of which is to rear the fabric of felicity by the hands of reason and of law. Systems which attempt to question it, deal in sounds instead of sense, in caprice instead of reason, in darkness instead of light.
An Introduction to the Principles of Morals and Legislation, (1789) Chapter I. https://en.wikisource.org/wiki/An_Introduction_to_the_Principles_of_Morals_and_Legislation/Chapter_I
Jeremy Bentham: Frases em inglês
“The rarest of all human qualities is consistency.”
Fonte: Jeremy Bentham, Introduction to the Principles of Morals and Legislation, Chapter 1
Contexto: Not that there is or ever has been that human creature at breathing, however stupid or perverse, who has not on many, perhaps on most occasions of his life, deferred to it. By the natural constitution of the human frame, on most occasions of their lives men in general embrace this principle, without thinking of it: if not for the ordering of their own actions, yet for the trying of their own actions, as well as of those of other men. There have been, at the same time, not many perhaps, even of the most intelligent, who have been disposed to embrace it purely and without reserve. There are even few who have not taken some occasion or other to quarrel with it, either on account of their not understanding always how to apply it, or on account of some prejudice or other which they were afraid to examine into, or could not bear to part with. For such is the stuff that man is made of: in principle and in practice, in a right track and in a wrong one, the rarest of all human qualities is consistency.
A Critical Examination of the Declaration of Rights
Anarchical Fallacies (1843)
Contexto: That which has no existence cannot be destroyed — that which cannot be destroyed cannot require anything to preserve it from destruction. Natural rights is simple nonsense: natural and imprescriptible rights, rhetorical nonsense — nonsense upon stilts. But this rhetorical nonsense ends in the old strain of mischievous nonsense for immediately a list of these pretended natural rights is given, and those are so expressed as to present to view legal rights. And of these rights, whatever they are, there is not, it seems, any one of which any government can, upon any occasion whatever, abrogate the smallest particle.
Fonte: An Introduction to the Principles of Morals and Legislation (1789; 1823), Ch. 17 : Of the Limits of the Penal Branch of Jurisprudence
Contexto: The day has been, I grieve to say in many places it is not yet past, in which the greater part of the species, under the denomination of slaves, have been treated by the law exactly upon the same footing as, in England for example, the inferior races of animals are still. The day may come when the rest of the animal creation may acquire those rights which never could have been withholden from them but by the hand of tyranny. The French have already discovered that the blackness of the skin is no reason why a human being should be abandoned without redress to the caprice of a tormentor. It may one day come to be recognized that the number of legs, the villosity of the skin, or the termination of the os sacrum are reasons equally insufficient for abandoning a sensitive being to the same fate. What else is it that should trace the insuperable line? Is it the faculty of reason, or perhaps the faculty of discourse? But a full-grown horse or dog is beyond comparison a more rational, as well as a more conversable animal, than an infant of a day or a week or even a month, old. But suppose they were otherwise, what would it avail? The question is not Can they reason?, nor Can they talk?, but Can they suffer?
Théorie des peines et des récompenses (1811); translation by Richard Smith, The Rationale of Reward, J. & H. L. Hunt, London, 1825, Bk. 3, Ch. 1
Contexto: Judges of elegance and taste consider themselves as benefactors to the human race, whilst they are really only the interrupters of their pleasure … There is no taste which deserves the epithet good, unless it be the taste for such employments which, to the pleasure actually produced by them, conjoin some contingent or future utility: there is no taste which deserves to be characterized as bad, unless it be a taste for some occupation which has mischievous tendency.
Fonte: An Introduction to the Principles of Morals and Legislation (1789; 1823), Ch. 1 : Of the Principle of Utility
Contexto: Nature has placed mankind under the governance of two sovereign masters, pain and pleasure. It is for them alone to point out what we ought to do, as well as to determine what we shall do. On the one hand the standard of right and wrong, on the other the chain of causes and effects, are fastened to their throne. They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. In words a man may pretend to abjure their empire: but in reality he will remain subject to it all the while. The principle of utility recognizes this subjection, and assumes it for the foundation of that system, the object of which is to rear the fabric of felicity by the hands of reason and of law. Systems which attempt to question it, deal in sounds instead of sense, in caprice instead of reason, in darkness instead of light.
Principles of Legislation (1830), Ch. X : Analysis of Political Good and Evil; How they are spread in society
Contexto: It is with government, as with medicine. They have both but a choice of evils. Every law is an evil, for every law is an infraction of liberty: And I repeat that government has but a choice of evils: In making this choice, what ought to be the object of the legislator? He ought to assure himself of two things; 1st, that in every case, the incidents which he tries to prevent are really evils; and 2ndly, that if evils, they are greater than those which he employs to prevent them.
There are then two things to be regarded; the evil of the offence and the evil of the law; the evil of the malady and the evil of the remedy.
An evil comes rarely alone. A lot of evil cannot well fall upon an individual without spreading itself about him, as about a common centre. In the course of its progress we see it take different shapes: we see evil of one kind issue from evil of another kind; evil proceed from good and good from evil. All these changes, it is important to know and to distinguish; in this, in fact, consists the essence of legislation.
Principles of Legislation (1830), Ch. X : Analysis of Political Good and Evil; How they are spread in society
Contexto: It is with government, as with medicine. They have both but a choice of evils. Every law is an evil, for every law is an infraction of liberty: And I repeat that government has but a choice of evils: In making this choice, what ought to be the object of the legislator? He ought to assure himself of two things; 1st, that in every case, the incidents which he tries to prevent are really evils; and 2ndly, that if evils, they are greater than those which he employs to prevent them.
There are then two things to be regarded; the evil of the offence and the evil of the law; the evil of the malady and the evil of the remedy.
An evil comes rarely alone. A lot of evil cannot well fall upon an individual without spreading itself about him, as about a common centre. In the course of its progress we see it take different shapes: we see evil of one kind issue from evil of another kind; evil proceed from good and good from evil. All these changes, it is important to know and to distinguish; in this, in fact, consists the essence of legislation.
“The question is not Can they reason?, nor Can they talk?, but Can they suffer?”
Fonte: An Introduction to the Principles of Morals and Legislation (1789; 1823), Ch. 17 : Of the Limits of the Penal Branch of Jurisprudence
Fonte: The Principles of Morals and Legislation
Contexto: The day has been, I grieve to say in many places it is not yet past, in which the greater part of the species, under the denomination of slaves, have been treated by the law exactly upon the same footing as, in England for example, the inferior races of animals are still. The day may come when the rest of the animal creation may acquire those rights which never could have been withholden from them but by the hand of tyranny. The French have already discovered that the blackness of the skin is no reason why a human being should be abandoned without redress to the caprice of a tormentor. It may one day come to be recognized that the number of legs, the villosity of the skin, or the termination of the os sacrum are reasons equally insufficient for abandoning a sensitive being to the same fate. What else is it that should trace the insuperable line? Is it the faculty of reason, or perhaps the faculty of discourse? But a full-grown horse or dog is beyond comparison a more rational, as well as a more conversable animal, than an infant of a day or a week or even a month, old. But suppose they were otherwise, what would it avail? The question is not Can they reason?, nor Can they talk?, but Can they suffer?
“Create all the happiness you are able to create: remove all the misery you are able to remove.”
Advise to a young girl (22 June 1830)
Contexto: Create all the happiness you are able to create: remove all the misery you are able to remove. Every day will allow you to add something to the pleasure of others, or to diminish something of their pains. And for every grain of enjoyment you sow in the bosom of another, you shall find a harvest in your own bosom; while every sorrow which you pluck out from the thoughts and feelings of a fellow creature shall be replaced by beautiful peace and joy in the sanctuary of your soul.
“Happiness is a very pretty thing to feel, but very dry to talk about.”
Fonte: The Panopticon Writings
Fonte: Constitutional Code; For the Use All Nations and All Governments Professing Liberal Opinions Volume 1
On Publicity http://books.google.com/books?id=AusJAAAAIAAJ&q="Secresy+is+an+instrument+of+conspiracy+it+ought+not+therefore+to+be+the+system+of+a+regular+government"&pg=PA315#v=onepage from The Works of Jeremy Bentham volume 2, part 2 (1839)
Fonte: An Introduction to the Principles of Morals and Legislation (1789; 1823), Ch. 1 : Of the Principle of Utility
“To what shall the character of utility be ascribed, if not to that which is a source of pleasure?”
Théorie des peines et des récompenses (1811); translation by Richard Smith, The Rationale of Reward, J. & H. L. Hunt, London, 1825, Bk. 3, Ch. 1
"Extracts from Bentham's Commonplace Book", in Collected Works, x, p. 142; He credits Priestley in his Essay on the First Principles of Government (1768) or Beccaria with inspiring his use of the phrase, often paraphrased as "The greatest good for the greatest number", but the statement "the greatest happiness for the greatest number" actually originates with Francis Hutcheson, in his Inquiry concerning Moral Good and Evil (1725), sect. 3. In an unpublished manuscript on utilitarianism, written for James Mill, he later criticized this formulation: "Greatest happiness of the greatest number. Some years have now elapsed since, upon a closer scrutiny, reason, altogether incontestable, was found for discarding this appendage. On the surface, additional clearness and correctness given to the idea: at bottom, the opposite qualities. Be the community in question what it may, divide it into two equal parts, call one of them the majority, the other minority, layout of the account of the feelings of the minority, include in the account no feelings but those in the majority, the result you will find is that of this operation, that to the aggregate stock of happiness of the community, loss not profit is the result of the operation. Of this proposition the truth will be the more palpable, the greater the ration of the number of the minority to that of the majority: in other words, the less difference between the two unequal parts: and suppose the condivident part equal, the quantity of the error will then be at its maximum." — as quoted in The Classical Utilitarians : Bentham and Mill (2003) by John Troyer, p. 92;
“All poetry is misrepresentation”
An Aphorism attributed to him according to John Stuart Mill (see Mill's essay On Bentham and Coleridge in Utilitarianism edt. by Mary Warnock p. 123).
Disputed
“Lawyers are the only persons in whom ignorance of the law is not punished.”
Attributed to Bentham in The Dictionary of Humorous Quotations (1949) by Evan Esar, p. 29; no earlier sources for this have been located.
Disputed
Letter to Voltaire (c. November 1776), quoted in Timothy L. S. Sprigge (ed.), The Correspondence of Jeremy Bentham (London: University College London Press, 2017), p. 367
Introduction (1789 edition)
An Introduction to the Principles of Morals and Legislation (1789; 1823)
As quoted in Life of John Stuart Mill (1954) by M. St.J. Packe, Bk. I, Ch. II
The Rationale of Reward (1811) http://books.google.com/books?id=W2lYAAAAMAAJ&pg=PA246&dq=malversation&hl=en&ei=TQlHTKuqHYfJnAespJjOBA&sa=X&oi=book_result&ct=result&resnum=28&ved=0CKsBEOgBMBs4ZA#v=onepage&q=malversation&f=false
A Critical Examination of the Declaration of Rights
Anarchical Fallacies (1843)
Advice to a young girl (22 June 1830)
Fonte: An Introduction to the Principles of Morals and Legislation (1789; 1823), Ch. 1 : Of the Principle of Utility
“I am at heart more of a United-States-man than an Englishman.”
Letter to Andrew Jackson (14 June 1830), quoted in Correspondence of Andrew Jackson, Volume 4, ed. David Maydole Matteson (1929), p. 146
Pannomial Fragments (c. 1831), quoted in The Works of Jeremy Bentham, Vol. III (1838), p. 221
Fonte: An Introduction to the Principles of Morals and Legislation (1789; 1823), Ch. 10: Of Motives
Fonte: An Introduction to the Principles of Morals and Legislation (1789; 1823), Ch. 1: Of the Principle of Utility
Fonte: An Introduction to the Principles of Morals and Legislation (1789; 1823), Ch. 4: Value of a Lot of Pleasure or Pain, How to be Measured