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Cr. Well, I will not dispute about that; but please to tell me, Socrates, whether you are not acting out of regard to me and your other friends: are you not afraid that if you escape hence we may get into trouble with the informers for having stolen you away, and lose either the whole or a great part of our property; or that even a worse evil may happen to us? Now, if this is your fear, be at ease; for in order to save you, we ought surely to run this or even a greater risk; be persuaded, then, and do as I say. Soc. Yes, Crito, that is one fear which you mention, but by no means the only one. . . . Now you, Crito, are a disinterested person who are not going to die to-morrow. . . . Tell me, then, whether I am right in saying that some opinions, and the opinions of some men only, are to be valued, and other opinions, and the opinions of other men, are not to be valued. I ask you whether I was right in maintaining this? Cr. Certainly. Soc. The good are to be regarded, and not the bad? Cr. Yes. Soc. And the opinions of the wise are good, and the opinions of the unwise are evil? Cr. Certainly. Soc. And what was said about another matter? Was the disciple in gymnastics supposed to attend to the praise and blame and opinion of every man, or of one man only—his physician or trainer, whoever that was? Cr. Of one man only. Soc. And he ought to fear the censure and welcome the praise of that one only, and not of the many? Cr. That is clear. Soc. And he ought to live and train, and eat and drink in the way which seems good to his single master who has understanding, rather than according to the opinion of all other men put together? Cr. True. Soc. And if he disobeys and disregards the opinion and approval of the one, and regards the opinion of the many who have no understanding, will he not suffer evil? Cr. Certainly he will. Soc. And what will the evil be, whither tending and what affecting, in the disobedient person? Cr. Clearly, affecting the body; that is what is destroyed by the evil. Page 11
Soc. Very good; and is not this true, Crito, of other things which we need not separately enumerate? In the matter of just and unjust, fair and foul, good and evil, which are the subjects of our present consultation, ought we to follow the opinion of the many and to fear them; or the opinion of the one man who has understanding, and whom we ought to fear and reverence more than all the rest of the world: and whom deserting we shall destroy and injure that principle in us which may be assumed to be improved by justice and deteriorated by injustice; is there not such a principle? Cr. Certainly there is, Socrates . . . Soc. Then, my friend, we must not regard what the many say of us: but what he, the one man who has understanding of just and unjust, will say, and what the truth will say. And therefore you begin in error when you suggest that we should regard the opinion of the many about just and unjust, good and evil, honorable and dishonorable. Well, someone will say, "But the many can kill us." Cr. Yes, Socrates; that will clearly be the answer. Soc. That is true; but still I find with surprise that the old argument is, as I conceive, unshaken as ever. And I should like to know Whether I may say the same of another proposition—that not life, but a good life, is to be chiefly valued? Cr. Yes, that also remains. Soc. And a good life is equivalent to a just and honorable one—that holds also? Cr. Yes, that holds. Soc. From these premises I proceed to argue the question whether I ought or ought not to try to escape without the consent of the Athenians: and if I am clearly right in escaping, then I will make the attempt; but if not, I will abstain . . . . But now, since the argument has thus far prevailed, the only question which remains to be considered is, whether we shall do rightly either in escaping or in suffering others to aid in our escape and paying them in money and thanks, or whether we shall not do rightly; and if the latter, then death or any other calamity which may ensue on my remaining here must not be allowed to enter into the calculation. Cr. I think that you are right, Socrates; how then shall we proceed? Soc. Let us consider the matter together, and do you either refute me if you can, and I will be convinced; or else cease, my dear friend, from repeating to me that I ought to escape against the wishes of the Athenians: for I am extremely desirous to be persuaded by you, but not against my own better judgment. And now please to consider my first position, and do your best to answer me. Cr. I will do my best. . . . Soc. Then I will proceed to the next step, which may be put in the form of a question: Ought a man to do what he admits to be right, or ought he to betray the right? Page 12
Page 2 and 3: TABLE OF CONTENTS RATIONALE AND INT
Page 4 and 5: Jeremy Bentham From Principles of M
Page 6 and 7: THE GREEK PHILOSPHERS Thucydides Fr
Page 8 and 9: like yourselves, outside our empire
Page 10 and 11: Plato From Apology (c. 360 B.C.) Ho
Page 12 and 13: The jury condemns Socrates to death
Page 14 and 15: The hour of departure has arrived,
Page 18 and 19: Cr. He ought to do what he thinks r
Page 20 and 21: you often praise for their good gov
Page 22 and 23: Plato From Republic (c. 360 B.C.) [
Page 24 and 25: He would surely reply that medicine
Page 26 and 27: Certainly. And he who is most skilf
Page 28 and 29: And the laws which they make must b
Page 30 and 31: He gave a reluctant "Yes." Then, I
Page 32 and 33: Then the many are of another mind;
Page 34 and 35: deduction, but we must allow him, w
Page 36 and 37: virtue and the gods: they say that
Page 38 and 39: and censure injustice, magnifying t
Page 40 and 41: And is he likely to be brave who ha
Page 42 and 43: washed away by such potent lyes as
Page 44 and 45: just man does not permit the severa
Page 46 and 47: Very true. Such will be the change,
Page 48 and 49: as he would to a bazaar at which th
Page 50 and 51: And so the young man returns into t
Page 52 and 53: lord of the soul, having Madness fo
Page 54 and 55: same place with him, and been prese
Page 56 and 57: Yes; the reason is, that the whole
Page 58 and 59: Book 1 Chapter 1 Aristotle From Nic
Page 60 and 61: Chapter 7 Let us again return to th
Page 62 and 63: prosperity in addition; for which r
Page 64 and 65: Chapter 4 The question might be ask
Page 66 and 67:
But if some one were to say that pl
Page 68 and 69:
principle is in the man himself, si
Page 70 and 71:
should be 'according to merit'; for
Page 72 and 73:
[In Book 10, Aristotle returns to t
Page 74 and 75:
minded among our youth, and to make
Page 76 and 77:
From Book 1 I Aristotle From Politi
Page 78 and 79:
Further, the state is by nature cle
Page 80 and 81:
Excerpts from the Old Testament REL
Page 82 and 83:
Genesis From Chapter 4 4:1 The man
Page 84 and 85:
22:13 Abraham lifted up his eyes, a
Page 86 and 87:
21:22 "If men fight and hurt a preg
Page 88 and 89:
heart and with all your soul, 10:13
Page 90 and 91:
lest he break out like fire in the
Page 92 and 93:
for they shall be filled. 5:7 Bless
Page 94 and 95:
oom, and having shut your door, pra
Page 96 and 97:
for one is your teacher, the Christ
Page 98 and 99:
he was. When he saw him, he was mov
Page 100 and 101:
18:28 Peter said, "Look, we have le
Page 102 and 103:
3. With regard to whatever objects
Page 104 and 105:
16. When you see anyone weeping in
Page 106 and 107:
as, namely, from its being imprinte
Page 108 and 109:
I answer that, A change in the natu
Page 110 and 111:
On the contrary, Isidore says . . .
Page 112 and 113:
Reply to Objection 3: The general p
Page 114 and 115:
Again, men have no pleasure (but on
Page 116 and 117:
in the condition of war. But if oth
Page 118 and 119:
imprisonment, the avoiding whereof
Page 120 and 121:
an offender, take away, or impair t
Page 122 and 123:
therefore God hath certainly appoin
Page 124 and 125:
pursue her, has thereby removed her
Page 126 and 127:
that society, as far as is possible
Page 128 and 129:
own consent. The only way whereby a
Page 130 and 131:
using force upon the people without
Page 132 and 133:
IN CONGRESS, July 4, 1776. Thomas J
Page 134 and 135:
Of the Division of Labour UTILITARI
Page 136 and 137:
icklayer, the workmen who attend th
Page 138 and 139:
capital of the merchant is, as it w
Page 140 and 141:
purchased from foreign countries ch
Page 142 and 143:
From Chapter 1: Of the Principle of
Page 144 and 145:
e made of it, it is misapplied. Is
Page 146 and 147:
6. A great multitude of people are
Page 148 and 149:
2. Its duration. 3. Its certainty o
Page 150 and 151:
From Chapter 2: What Utilitarianism
Page 152 and 153:
qualify. It is better to be a human
Page 154 and 155:
accessible to him, without concerni
Page 156 and 157:
Principle. But the Expedient, in th
Page 158 and 159:
in the conscientious guidance of pe
Page 160 and 161:
of Ontology, the force he is really
Page 162 and 163:
nourished by the contagion of sympa
Page 164 and 165:
wise instead of foolish, elevating
Page 166 and 167:
of his acts do not then fall on him
Page 168 and 169:
this, can think otherwise than that
Page 170 and 171:
Our epoch, the epoch of the bourgeo
Page 172 and 173:
self-sufficiency, we have intercour
Page 174 and 175:
also increases, whether by prolonga
Page 176 and 177:
ourgeoisie goes over to the proleta
Page 178 and 179:
On Fiduciary / Fiduciary Duty FIDUC
Page 180 and 181:
National Commission for the Protect
Page 182 and 183:
For the most part, the term "practi
Page 184 and 185:
The principle of beneficence often
Page 186 and 187:
features will not be revealed until
Page 188 and 189:
The Systematic Assessment of Risks
Page 190:
other person, it remains an interve
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