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• Introduction
• Mill’s Utilitarianism
• Textual Introduction
• Acknowledgments
• Essays On Ethics, Religion and Society
• Remarks On Bentham’s Philosophy 1833
• Blakey’s History of Moral Science 1833
• Sedgwick’s Discourse 1835
• Bentham 1838
• Coleridge 1840
• Whewell On Moral Philosophy 1852
• Utilitarianism 1861
• Editor’s Note
• Chapter I: General Remarks
• Chapter II: What Utilitarianism Is
• Chapter III: Of the Ultimate Sanction of the Principle of Utility
• Chapter IV: Of What Sort of Proof the Principle of Utility Is Susceptible
• Chapter V: On the Connexion Between Justice and Utility
• Auguste Comte and Positivism 1865
• Editor’s Note
• Part I: The Cours De Philosophie Positive*
• Part II: The Later Speculations of M. Comte*
• Three Essays On Religion 1874
• Editor’s Note
• Introductory Notice
• Nature
• Utility of Religion
• Theism
• Appendices
• Appendix A: Preface to Dissertations and Discussions (1859)
• Appendix B: Obituary of Bentham (1832)
• Appendix C: Comment On Bentham In Bulwer’s England and the English (1833)
• Appendix D: Quotation From %u201ccoleridge%u201d In Mill’s System of Logic (8th Ed., 1872), 519-23 (vi, X, 5)
• Appendix E: Bibliographic Index of Persons and Works Cited In the Essays, With Variants and Notes

Appendix E

Bibliographic Index of Persons and Works Cited in the Essays, with Variants and Notes

Acts. See Statutes.

Addison, Joseph. Referred to: 114

— Cato. A Tragedy. London: Tonson, 1713.

quoted: 12

12.39-40 “the woman who deliberates,”] When Love once plead’s Admission to our Hearts / (In spite of all the Virtue we can boast) / The Woman that Deliberates is lost. (P. 46; IV, i, 29-31)

Aeschylus. Referred to: 42, 324

Agrippa. Referred to: 136

note: the reference is in a quotation from Coleridge.

Alfred the Great (of England). Referred to: 151

note: the reference is in a quotation from Coleridge.

Ampère. Referred to: 354

Anaxagoras. Referred to: 276, 278

Antoninus, Marcus Aurelius. Referred to: 422

— Meditations. Referred to: 416

note: as the reference is general, no edition is cited. A Greek and Latin edition (Glasgow: Foulis, 1744) is in JSM’s library, Somerville College.

Apollonius. Referred to: 362

Archimedes. Referred to: 362

Aristotle. Referred to: 66, 125, 276, 292, 301, 309, 362

note: the reference at 301 is to G. H. Lewes’s Aristotle.

— De Anima. Quoted: 268

note: there are many editions of Aristotle in JSM’s library, Somerville College. The quoted words derive from 415a, 23.

Augustus. See Caesar Augustus.

Aurelius. See Antoninus.

Bacon, Francis. Referred to: 9, 10, 83, 88, 119, 171, 174, 266

— Novum Organum Scientiarum. 2nd ed. Amsterdam: Ravensteiny, 1660.

note: in JSM’s library, Somerville College. For convenience, reference is also given to Works (14 vols. Ed. James Spedding, Robert Leslie Ellis, and Douglas Denon Heath. London: Longman, et al., 1857-74), which is also in JSM’s library. In this standard edition, the Novum Organum is in Vol. I; the English translation is in Vol. IV. The quotations at 29 and 111 are identical (the passage is marked with a marginal pencil line in JSM’s copy of the edition of 1660; that at 379 is indirect; the reference at 88 is to 113 (Works I, 205; Bk. I, Aph. cv; cf. Vol. IV, 97-8; see also Vol. III, 504, 601).

quoted: 29, 111, 379 referred to: 88

29.29 vera illa et media axiomata] At media sunt Axiomata illa vera, & solida, & viva, in quibus humanae res, & fortunae, sitae sunt; & supra haec quoque, tandem ipsa illa generalissima; talia scilicet, quae non abstracta sint, sed per hae media vere limitantur. (112, Works, I, 205; Bk. I, Aph. civ) [Cf. Works, IV, 97.]

111.1-2 [see previous entry]

379.33-4 we can obey nature in such a way as to command it] Human knowledge and human power meet in one; for where the cause is not known the effect cannot be produced. Nature to be commanded must be obeyed; and that which in contemplation is as the cause is in operation as the rule. (47; Bk. I, Aph. iii) [Cf. 114; Bk. I, Aph. cxxix. For the Latin version, see 28; Works, I, 157, 222.]

Bain, Alexander. Referred to: 298.

— The Emotions and the Will. London: Parker, 1859.

note: the “first treatise” referred to at 246n is Bain’s The Senses and the Intellect (London: Parker, 1855).

referred to: 246n

“Balwhidder, Micah.” See Galt.

Bancroft. Referred to: 155.

Beattie. Referred to: 85, 86.

note: the reference at 85 derives from Bentham’s identification of the moralist intended in his second category (see 514:85.12 below).

“Beauchamp, Philip.” See Grote, Analysis.

Becket. Referred to: 142.

Bentham, Jeremiah. Referred to: 81.

Bentham, Jeremy. Referred to: 5-18 passim, 21, 26, 54, 77-115 passim, 119-21, 127, 128, 146, 150, 169-70, 172-4, 176, 179, 181, 183-5, 190, 191, 193n, 194, 195-6, 198-9, 201, 207, 209, 220n, 258n, 267, 290, 300, 307, 325, 394, 406, 413-14, 494, 495-8 (App. B), 499-502 (App. C).

note: the references at 172, 181, 183, 198 are in quotations from Whewell. The references at 406, 413-14 are to Bentham’s authorship of the Analysis of the Influence of Natural Religion; see under Grote.

— The Works of Jeremy Bentham. Ed. John Bowring. Parts I to IV (1838). Vols. I and IV of complete edition in 11 vols. Edinburgh: Tait, 1843.

note: for ease of reference, most citations of Bentham’s writings are taken from this edition, which is in JSM’s library, Somerville College. The edition appeared in twenty-two separate parts between 1838 and 1843, and then was issued in eleven volumes in 1843. JSM’s review (“Bentham”) is of the first four parts, all published in 1838, which form Vols. I (Parts I and II) and IV (Parts III and IV) of the complete edition. The corresponding volume and part numbers, with dates of the parts, are as follows: Vols. I (Parts I and II, 1838; J. H. Burton’s “Introduction to the Study of Jeremy Bentham’s Works,” which appeared at the end of Part XXII in 1843, is also in Vol. I), II (VII and VIII, 1839), III (IX and X, 1839), IV (III and IV, 1838), V (V and VI, 1838), VI (XI and XII, 1839), VII (XIII and XIV, 1840), VIII (XV and XVI, 1841), IX (XVII and XVIII, 1841 and 1842), X (XIX and XX, 1842), XI (XXI and XXII, 1842 and 1843; for Burton’s “Introduction,” see Vol. I above). Parts I to IV contain the following works (most of which are not referred to in JSM’s review): Part I. An Introduction to the Principles of Morals and Legislation; On the Promulgation of Laws, with Specimen of a Penal Code; On the Influence of Time and Place in Matters of Legislation; A Table of the Springs of Action; A Fragment on Government. Part II. Principles of the Civil Code; Principles of Penal Law. Part III. View of the Hard-Labour Bill; Panopticon; Postscript to Panopticon; Panopticon v. New South Wales; A Plea for the Constitution; Draught of a Code for a Judicial Establishment in France. Part IV. Bentham’s Draught for the Organization of Judicial Establishments; Emancipate Your Colonies; On Houses of Peers and Senates; Papers relative to Codification and Public Instruction; Codification Proposal.

reviewed: 77-115

— Analysis of the Influence of Natural Religion. See Grote, Analysis.

— The Book of Fallacies; from the unfinished papers of Jeremy Bentham. Ed. Peregrine Bingham. London: Hunt, 1824.

note: for ease of reference, the quotations are also located in Works, II, 375-487.

quoted: 14-15, 90 referred to: 81-2

14.30-1 “In every human breast (rare . . . extraordinarily . . . excitement, excepted) ] 3. [i.e., the 3rd of the premises on which the following argument is based] In every human breast, rare . . . extraordinary . . . incitement, excepted, (392-3; Works, II, 482)

14.34 “Taking] [paragraph] Taking (363; Works, II, 482)

14.35 nor . . . exist] [not in italics] (363; Works, II, 482)

14.38-9 (which . . . virtuous) of], which . . . virtuous of (363; Works, II, 482)

90.17 “vague generalities.”] [title of Part IV, Chap. iii] (230ff.; Works, II, 440ff.)

— Constitutional Code; for the use of all nations and all governments professing liberal opinions. Vol. I. London: Heward, 1830.

note: no more published until the complete work appeared in Works, IX, which was not published at the time of JSM’s review.

referred to: 106

— Defence of Usury; shewing the impolicy of the present legal restraints on the terms of pecuniary bargains. In a series of letters to a friend. To which is added, a letter to Adam Smith, on the discouragements opposed by the above restraints to the progress of inventive industry. London: Payne, 1787.

note: in Works, III.

referred to: 81-2

— Deontology. See Bowring, Deontology.

— Essay on the Influence of Time and Place in Matters of Legislation. In Works, I, 169-94.

referred to: 105, 195

— “Essay on the Promulgation of Laws, and the Reasons thereof, with Specimen of a Penal Code,” in Works, I, 155-68.

quoted: 84

84.1 “there are] [paragraph] There are (I, 161)

84.3 them. It] them. It is necessary to demonstrate certain palpable truths, in order that others, which may depend upon them, may be adopted. It (I, 161)

— A Fragment on Government; being an examination of what is delivered, on the subject of government in general in the introduction to Sir William Blackstone’s Commentaries; with a preface, in which is given a critique on the work at large. London: Payne, 1776.

note: in JSM’s library, Somerville College. In Works, I, 240-359.

referred to: 82, 496 (App. B)

— An Introduction to the Principles of Morals and Legislation, in Works, I, 1-154.

note: for ease of reference, the passages are collated with the version in Works (which is in JSM’s library), although he probably was using the edition in 2 vols. (London: Wilson, 1823), also in his library. (The Bowring edition was of course not published at the time of the early references.) Because of the importance of this work to JSM, the page reference to the Bowring edition is followed by references to the 1st ed. (London: Payne, 1789 [printed 1780—JSM gives this as the date of publication at 186]) and to the edition of 1823. In his copy of the latter, a faint pencil line (31n) marks the end of the paragraph describing the nine kinds of mistaken moralists in his favourite quotation from Bentham. The quotation at 186 is taken by JSM from Whewell’s version. Bowring’s bracketed identifications of the moralists in the passage quoted at 85-6 and elsewhere derive from Bentham’s inked marginalia in his copy (British Museum) of the 1st ed.; the mistaken spellings are Bentham’s. In the reference at 97 to Bentham’s sanctions, JSM omits the first of Bentham’s four sanctions, the “physical” (see Introduction to the Principles, Chap. iii, especially the note to the chapter title).

quoted: 5, 85-6, 110, 177-8, 271 referred to 8, 94, 97, 175-6

5.15-16 principle . . . principle,”] [paragraph] To this denomination [“principle of utility”] has of late [written 1822] been added or substituted, the greatest happiness or greatest felicity principle: this for shortness, instead of saying at length that principle which states the greatest happiness of all those whose interest is in question, as being the right and proper, and only right and proper and universally desirable, end of human action: of human action in every situation, and in particular in that of a functionary or set of functionaries exercising the powers of Government. (I, 1n; not in 1789 ed.; 1823 ed., I, 1n-2n)

5.21-2 “law . . . sense.”] [see 85-6 above, and entries below for that passage] (I, 8n-9n; 1789 ed., xiin-xvn; 1823 ed., I, 28n-31n)

5.26 accept the] accept of the (I, 8; 1789 ed., xiii; 1823 ed., I, 28)

5.27 reason for] reason, and that a sufficient one, for (ibid.; in both 1789 and 1823 the reading is as JSM gives it)

84.32-4 “contrivance . . . itself.”] contrivances . . . itself. (I, 8; cf. entry for 5.27 above)

85.8 man says] man [Lord Shaftesbury, Hutchinson, Hume, &c.] says (8n; 1789 ed., xiiin; 1823 ed., I, 29n: the latter two do not have these or the other identifications; the square brackets are Bowring’s)

85.9 that is] that it is (ibid.)

85.9 a ‘moral sense:’] a moral sense: (ibid.; correctly quoted at 177.35)

85.12 man comes] man [Dr. Beattie] comes (ibid.)

85.13 tells] teaches (ibid.,; correctly quoted at 177.39)

85.16 out as] out of the account as (ibid.; correctly quoted at 177.43)

85.24 man comes] man [Dr. Price] comes (ibid.; 1789 ed., xivn)

85.28 part] point (ibid.; 1823 ed., I, 30n)

85.30 there] here (ibid.; “there” in 1789 and 1823, printer’s error in Bowring)

85.34 man,] man [Dr. Clark], (ibid.)

86.4 philosopher,] philosopher [Woolaston], (I, 9n; 1789 ed., xivn; 1823 ed., I, 31n)

86.9 not be] not to be (ibid.; 1789 ed., xvn) [cf. cxxxvin]

86.12 and let] that let (ibid.) [cf. cxxxvin]

86.14 but to come] but come (ibid.; 1789 and 1823 agree with JSM)

86.25 “exhaustive method of classification,”] [the passage in which Bentham “ascribes everything original” in the Introduction to his method is at I, 101n (1789 ed., ccxn; 1823 ed., II, 73n); see also ibid., 17, 96n-97n, 137-9 (cf. 237-8, and III, 172), and for a more extended discussion of his method, VIII, 101ff.]

110.18-19 “principle . . . principle.”] [see entry for 5.15-16 above]

177.7 It] XII. It (I, 8; 1789 ed., xii; 1823 ed., I, 27)

177.13 these] those (ibid.) [printer’s error?]

177.14 In] XIII. In (ibid., 1789 ed., xiii)

177.20 proportion] proportion (ibid.)

177.24 The] XIV. The (ibid.)

177.29 reason for] reason, and that a sufficient one, for (ibid.) [cf. entry for 5.27 above]

177.29 phrase is different] phrases different (ibid.)

177.29 same] same.* (ibid.) [the rest of the quotation is all in this footnote; cf. 85-6 above, and entries for that passage. The entries below indicate only differences between the version here quoted and that quoted at 85-6; errors in both passages are therefore indicated for the former only]

177.34 One] 1. One (I, 8n; 1789 ed., xiiin; 1823 ed., I, 29n)

177.38 Another] 2. Another (ibid.)

177.40 much] surely (ibid.)

178.7 Another] 4. Another (ibid.; 1823 ed., I, 30n)

178.11 Another] 5. Another (ibid.)

178.15 A] 6. A (I, 9n; ibid.)

178.18-19 nature. [paragraph] We] [JSM omits Bentham’s 7th category here, and his 9th after the next paragraph; cf. 117] (ibid.)

178.19 We] 8. We (ibid.; 1823 ed., I, 31n)

185.34 religion] religions, (I, 142n-143n; 1789 ed., cccviiin; 1823 ed., II, 235n) [this and the following variants indicate JSM’s agreement with Whewell’s misquotations from Bentham, except as indicated]

185.35 kingdom] creation (ibid.)

185.39 ought] ought (ibid.) [given correctly in “Whewell”]

185.40 given. The] [9-sentence omission, indicated in “Whewell” by ellipsis] (ibid.; 1789 ed., cccviiin-cccixn)

185.40 may] may (ibid.) [given correctly in “Whewell”]

185.42 tyranny. It] 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.* [footnote:] *See Lewis XIVth Code Noir. [text:] It (ibid.; 1823 ed., II, 235n-236n) [ellipsis indicated in “Whewell”]

185.43-186.1 reasons insufficient] reasons equally insufficient (ibid.) [see previous entry]

186.1 caprice of a tormentor.] same fate? (ibid.) [see two previous entries]

186.5 day, a] day, or a (ibid.)

186.6 The] the (ibid.)

186.6-7 can they reason? nor, can they speak? but, can they suffer?] Can they reason? nor, Can they talk? but, Can they suffer? (ibid.) [italics given in “Whewell”]

271.34 fictitious entities] [a very common phrase in Bentham; see, e.g., I, 53n (1789 ed., cxin; 1823 ed., I, 191n); cf. 57n, and for a fuller treatment, VIII, 197ff.]

— Plan of Parliamentary Reform, in the Form of a Catechism, with Reasons for Each Article: with an Introduction, showing the necessity of radical, and the inadequacy of moderate, reform. London: Hunter, 1817.

note: in Works, III, 433-557; the comparative passage below is taken from this version.

quoted: 257

257.35-6 “everybody to count for one, nobody for more than one,”] [exact wording not located, but see:] [paragraph:] 3. The happiness and unhappiness of any one member of the community—high or low, rich or poor—what greater or less part is it of the universal happiness and unhappiness, than that of any other? (III, 459) [Cf.: “And, on what ground, in the eyes of a common guardian, can any one man’s happiness be shown to have any stronger or less strong claim to regard than any others?” (Codification Proposal, in Works, IV, 540) See also I, 302, 321; II, 252, 271-2; III, 211.]

— “Principles of the Civil Code,” in Works, I, 297-364.

note: at 104n and 154, JSM refers to this work as “Principles of Civil Law”; Part I is entitled “Objects of the Civil Law” and the phrase is used by Dumont in his Introduction (I, 299) to characterize the subject.

quoted: 197 referred to: 104n, 154

197.24-5 “takes . . . themselves,”] The government which interdicts them [divorces], takes . . . themselves. (I, 355)

— Rationale of Judicial Evidence, specially applied to English Practice. Ed. J. S. Mill. 5 vols. London: Hunt and Clarke, 1827.

note: in Works, VI-VII. The reference at 470 is to one of JSM’s editorial notes to the Rationale, I, 137 (where the criticism is of Price, not of Campbell). In JSM’s library, Somerville College.

quoted: 95n referred to: 470

95.n2 “love of justice”] 2. Another reason [why one of the “mendacity-restraining sanctions” may operate] is to be found in that love of justice, which, at least in a civilized state of society, may be considered as having more or less hold on every human breast.* [footnote by the Editor, i.e., JSM:] *This love of justice, commonplace moralists, and even a certain class of philosophers, would be likely to call an original principle of human nature. Experience proves the contrary: by any attentive observer of the progress of the human mind in early youth, the gradual growth of it may be traced. [paragraph] Among the almost innumerable associations by which this love of justice is nourished and fostered, that one to which it probably owes the greatest part of its strength, arises from a conviction which cannot fail to impress itself upon the mind of every human being possessed of an ordinary share of intellect,—the conviction, that if other persons in general were habitually and universally to disregard the rules of justice in their conduct towards him, his destruction would be the speedy consequence: and that by every single instance of disregard to those rules on the part of any one, (himself included), the probability of future violations of the same nature is more or less increased. (V, 638-639n; Works, VII, 570-570n) [Another passage using “love of justice” is to be found at I, 83 (Works, VI, 227).]

— The Rationale of Reward. London: Hunt, 1825.

note: in Works, II, 189-266; the comparative passages below are taken from this version.

quoted: 113

113.35-6 “quantity of pleasure being equal, push-pin is as good as poetry:”] Prejudice apart, the game of push-pin is of equal value with the arts and sciences of music and poetry. (II, 253)

114.1 “All poetry is misrepresentation.”] [exact wording not located, but see:] Indeed, between poetry and truth there is a natural opposition: false morals, fictitious nature. The poet always stands in need of something false. . . . Truth, exactitude of every kind, is fatal to poetry. (II, 253-4)

— A Table of the Springs of Action. London: Hunter, 1817 [printed 1815].

note: in Works, I, 195-219.

quoted: 95, 109 referred to: 12, 95, 96

95:19-21 “Conscience . . . reputation;”] [“Conscience” and “Principle” appear under the “Eulogistic” motives in Table VII, which is concerned with “Pleasures and Pains of the Moral or Popular Sanction; viz. Pleasures of Reputation, or Good-Repute,” with a reference directing attention to Tables IX and X, concerned with pleasures and pains of the “Religious Sanction” and of “Sympathy.” “Moral Rectitude” and “Moral Duty” appear in Table VIII under the “Neutral” motives.] (Works, I, 201)

109.28 “interest-begotten prejudice”] [see title of §6] (I, 217; cf. title of Book of Fallacies, Part V, Chap. iv, in Works, II, 477]

— Traités de législation civile et pénale. Ed. Etienne Dumont. 3 vols. Paris: Bossange, Mason, and Besson, 1802.

note: the “Vue générale d’un corps complet de législation” (“de lois” in Table of Contents of Vol. I) is in Vol. I (moved to Vol. III of 2nd ed. 3 vols. Paris: Bossange, Rey, and Gravier, 1820). As the reading of these volumes marked “an epoch” in JSM’s life (Autobiography [New York: Columbia University Press, 1924], 45), the contents are of special interest: Vol. I. Discours préliminaire (by Dumont); Principes généraux de législation; Vue générale d’un corps complet de législation. Vol. II. Principes du code civil; Principes du code pénal. Vol. III. Principes du code pénal (cont.); Mémoire sur le Panoptique; Promulgation des lois; De l’influence de tems et des lieux en matière de législation.

referred to: 11, 496 (App. B)

— “Vue générale d’un corps complet de législation.” See Traités de législation civile et pénale.

Berkeley. Referred to: 46

Berthelot, Marcelin-Pierre-Eugène. “La science idéale et la science positive,” Revue des Deux Mondes, 2e sér., 48 (Nov., 1863), 442-59.

referred to: 264

Beverley, Robert Mackenzie. Referred to: 36n

note: for Beverley’s writings, see Sedgwick, Four Letters.

Bible. Referred to: 27-8, 144-5, 159, 160-2, 300, 322, 382, 416

— New Testament. Referred to: 65, 161, 218, 416-17, 423, 424-5, 469, 487

— Old Testament. Referred to: 161, 224, 396, 416n

— Acts. Referred to: 480n

note: the reference is to 9: 1-19; Paul’s conversion is also described in Acts, 22:3-16, 26:4-18; Galatians, 1:11ff.

— I Corinthians.

quoted: 420

420.14 “Let us] If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us (15:32; cf. Isaiah, 22:13)

— Exodus.

quoted: 410

410.29-30 “follow . . . evil;”] Thou shalt not follow . . . evil; neither shalt thou speak in a cause to decline after many to wrest judgment: / Neither shalt thou countenance a poor man in his cause. (23:2-3)

— Genesis. Referred to: 27, 162, 435

note: the reference at 27 is in a quotation from Blakey.

— Isaiah.

note: the quotation is indirect.

quoted: 423

423.40-1 its ways are not our ways] For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. (55:8)

— John.

quoted: 28, 416 referred to: 487

28.39 “He spake as never man spake.”] The officers answered, Never man spake like this man. (7:46)

416.36 “new commandment to love one another;”] A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. (13:34)

417.3-4 “he that is without sin let him throw the first stone;”] So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her. (8:7)

— Judges. Referred to: 320

— Leviticus.

note: the quotation is indirect.

quoted: 416n

416.n2-3 to love . . . thyself,] Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love . . . thyself: I am the Lord. (19:18)

— Luke. Referred to: 417

note: the reference is to 10:30-7.

— Mark. Referred to: 29, 424

note: the reference at 29 is general; see 3:5.

— Matthew.

note: the reference at 417 is to 7:12; that at 423 is to 5:1ff.

quoted: 388 referred to: 417, 423

388.7-8 “to him that . . . given, but . . . taken even] For unto every one that . . . given, and he shall have abundance: but . . . taken away even (25:29)

— Revelations. Referred to: 27, 412

note: the reference at 27 is in a quotation from Blakey; that at 412 is to Chap. 18.

— Romans.

quoted: 424

424.28 “the . . . God”] Let every soul be subject unto the higher powers. For there is no power but of God: the . . . God. (13:1)

Bichat. Referred to: 289

Blackstone. Referred to: 82, 103, 151

Blainville. Referred to: 323

Blakey, Robert.History of Moral Science. 2 vols. London: Duncan, 1833.

reviewed: 21-9 quoted: 23-7

24.39 remembrance] remembrance (II, 117)

25.15 assert] assent [printer’s error in Blakey?] (II, 117)

25.41 The] [no paragraph] In considering the nature of man, they have looked upon him as a mere insulated being, without any reference to the relations in which he stands to the Great Author of his existence; and hence it is, in the majority of cases, that the (II, 300)

25.42 mind] mind such (II, 300)

25.42 is profusely] is so profusely (II, 300)

26.3 all things should be seen in God;] The metaphysical theory of Father Malenbranche [sic] is contained in this single principle, that all things should be seen in God. (II, 308)

26.10 All] [no paragraph] All (II, 317)

26.16 vibrations,*] [JSM’s footnote] (II, 317)

26.18-20 “there are . . . truth,” and that “we cannot . . . principle,”] [paragraph] There are . . . truth; but the great imperfection which runs through them all is, that they attempt to generalise too much. We cannot . . . principle. (II, 319)

26.22 “that . . . God,”] The abstract arguments, for and against this theory [of Archbishop King] have been detailed at a considerable length, in the essay on King’s system; but I will here advance a few additional reasons, principally of a more popular complexion, in favour of the doctrine, that . . . God. (II, 319-20)

27.26 I venture] [no paragraph] If this be the case [that supernatural revelation merely confirms natural morality], then I would say that the Scriptures are a complete failure; for I venture (II, 326)

Blignières, Célestin de.Exposition abrégée et populaire de la philosophie et de la religion positives. Paris: Chamerot, 1857.

referred to: 328, 329

Böhme. Referred to: 127

Bolingbroke. Referred to: 21

Bonner. Referred to: 155

Borgias. Referred to: 386

note: the reference is not specific, but clearly Cesare, Lucrezia, and Rodrigo (Pope Alexander VI) are intended.

Bossuet. Referred to: 324

Bowring, John.Deontology; or, The Science of Morality: in which the harmony and co-incidence of duty and self-interest, virtue and felicity, prudence and benevolence, are explained and exemplified. From the MSS of Jeremy Bentham. 2 vols. London: Longman, Rees, Orme, Browne, Green, and Longman, 1834.

note: the reference at 90 is to I, 39ff. There is little reason to dispute JSM’s judgment, often expressed, that this work should be attributed in the main to Bowring, not to Bentham.

referred to: 90, 98-9, 174

Boyle. Referred to: 287n

Bridges. See Comte, A General View of Positivism.

Brougham, Henry Peter. “Law Reform: Introduction,” in Speeches of Henry Lord Brougham. 4 vols. Edinburgh: Black, 1838, II, 285-315.

note: the “character” of Bentham is on 287-304; for the “imputation” of “a jealous and splenetic disposition,” see especially 297-8. Brougham also includes, 304-6, a short sketch of James Mill.

referred to: 115n

Brown, John.Essays on the Characteristics. London: Davis, 1752.

note: in JSM’s library, Somerville College.

referred to: 87, 170

— An Estimate of the Manners and Principles of the Times. 2 vols. London: Davis and Reymers, 1757-58.

referred to: 87n

Brown, Thomas. Referred to: 21, 46, 130, 298

— Lectures on the Philosophy of the Human Mind. 4 vols. Edinburgh: Tait, 1820.

referred to: 267

Brutus. Referred to: 112

Buckle. Referred to: 287n, 322

Buonarotti. See Michelangelo.

Burke, Edmund.Reflections on the Revolution in France, and on the proceedings in certain societies in London relative to that event. In a letter intended to have been sent to a gentleman in Paris. In Works. 3 vols. London: Dodsley, 1792, III, 19-321.

note: this volume, and Vols. IV and V of the edition as later extended, formerly in JSM’s library, Somerville College.

quoted: 142

142.36-7 “rear her mitred front in courts and palaces,”] No! we will have her [religion] to exalt her mitred front in courts and parliaments. (III, 144)

Butler, Joseph. Referred to: 21, 64n, 65, 172

note: the reference at 172 is in a quotation from Whewell.

— The Analogy of Religion, Natural and Revealed, to the Constitution and Course of Nature. To which are added two brief dissertations: I. Of Personal Identity. II. Of the Nature of Virtue. London: Knapton, 1736.

note: at 64 JSM is quoting Sedgwick’s quotation from Butler; for variants, see under Sedgwick, A Discourse, 64.12-19.

quoted: 64 referred to: 469

Butler, Samuel.Hudibras. 2 vols. Ed. Zachary Grey. London: Vernor and Hood, et al., 1801.

note: in JSM’s library, Somerville College.

quoted: 445

445.3-4 The dark lantern of the Spirit / Which none see by but those who bear it:] (The “new light”] ’Tis a dark-lanthorn of the spirit, / Which none see by but those that bear it; / A light that falls down from on high, / For spiritual trades to cozen by / An ignis fatuus, that bewitches / And leads men into pools and ditches, / To make them dip themselves, and sound / For Christendom in dirty pond; / To dive, like wild-fowl, for salvation, / And fish to catch regeneration. (I, 53-4; Pt. I, Canto I, ll.505-14.)

Byron. Referred to: 92

Caesar, Augustus. Referred to: 466

Caesar, Julius. Referred to: 362

Camden. See Pratt.

Campbell, George.A Dissertation on Miracles: containing an examination of the principles advanced by David Hume, in an Essay on Miracles. Edinburgh: Kincaid and Bell, 1762.

referred to: 470

Campbell, John. Referred to: 102

note: the reference is to Campbell as Attorney-General in 1838.

Caravaggio. Referred to: 136n

note: the reference is in a quotation from Coleridge.

Cardaillac. Referred to: 296

Carlyle, Thomas. “Novalis,” in Critical and Miscellaneous Essays. 5 vols. London: Fraser, 1840, II.

note: this edition probably was in JSM’s library, Somerville College. The references derive from JSM’s citations of Novalis, but there can be little doubt that he took them from Carlyle, and so they are entered below. The quotations are indirect.

quoted: 214, 336

214.37-8 simultaneous act of suicide under certain conditions] That theory of the human species ending by a universal simultaneous act of Suicide, will, to the more simple sort of readers, be new. (II, 288) [The passage is found in Chap. ii, “Die Natur,” of Novalis’s Die Lehrlinge zu Sais; see Paul Kluckhohn and Richard Samuel, eds. Novalis Schriften. Stuttgart: Kohlhammer Verlag, 1960, I, 88-9.]

336.6 Spinoza . . . was a God-intoxicated man] [in translation from Novalis, Carlyle writes:] “Spinoza is a God-intoxicated man (Gott-trunkener Mensch).” (II, 296) [The passage is found in “Fragmente”; see Ludwig Tieck and Friedrich Schlegel, eds. Novalis Schriften. 4th ed. 3 parts. Berlin: Reimer, 1826, II, 261.]

— On Heroes, Hero-Worship, and the Heroic in History. London: Fraser, 1841.

note: in JSM’s library, Somerville College. JSM is citing Novalis, but there is little doubt that he took the reference from Carlyle, who cites the passage not only in Heroes, but twice in Sartor Resartus, and once in “Characteristics.”

quoted: 407-8

407.41-408.1 My belief has gained infinitely to me from the moment when one other human being has begun to believe the same.] “It is certain,” says Novalis, “my Conviction gains infinitely, the moment another soul will believe in it.” (93) [The passage is found in Ludwig Tieck and Friedrich Schlegel, eds. Novalis Schriften. 4th ed. 3 parts. Berlin: Reimer, 1826, II, 104.]

— Past and Present. London: Chapman and Hall, 1843.

note: presentation copy, “To Mrs Taylor / with kind regards. / T.C.”, in JSM’s library, Somerville College. The quotation is of a common phrase in Carlyle, most fully developed in Bk. IV, Chap. iv, “Captains of Industry.”

quoted: 347

— Sartor Resartus. 2nd ed. Boston: Munroe, 1837.

note: in JSM’s library, Somerville College. The quotation at 214 is indirect.

quoted: 214, 333

214.23 What . . . be?] What Act of Legislature was there that thou shouldst be happy? A little while ago thou hadst no right to be at all. (197; Bk. II, Chap. ix)

333 “the Infinite nature of Duty,”] Thus, in spite of all motive-grinders, and mechanical profit-and-loss philosophies, with the sick ophthalmia and hallucination they had brought on, was the infinite nature of duty still dimly present to me. (170; Bk. II, Chap. vii) [the context of this comment by Teufelsdröckh gives the rest of JSM’s statement. Cf. Past and Present, 156-7 (Bk. II, Chap. xv).]

Carrier. Referred to: 386

Chalmers. Referred to: 151

Charles I (of England). Referred to: 155

note: the reference is in a quotation from Coleridge.

Charles II (of England). Referred to: 155

note: the reference is in a quotation from Coleridge.

Châteaubriand. Referred to: 92

Christ. See Jesus.

Cicero, Marcus Tullius.Brutus sive de claris oratoribus.

note: many editions of Cicero in JSM’s library, Somerville College.

quoted: 145

145.14 instar omnium] Plato enim mihi unus instar est omnium. (51.191)

— De finibus bonorum et malorum. Referred to: 87

note: many editions of Cicero in JSM’s library, Somerville College.

— De Officiis. Referred to: 421

note: many editions of Cicero in JSM’s library, Somerville College.

Clare. Referred to: 136n

note: the reference, to “Strongbow,” is in a quotation from Coleridge.

Clarke. Referred to: 21, 85

note: the reference at 85 derives from Bentham’s identification (“Clark”) of the moralist intended in his fifth category.

Clarkson. Referred to: 188

Cogan. Referred to: 21

Coleridge, Henry Nelson. “Preface,” The Literary Remains of Samuel Taylor Coleridge, III. London: Pickering, 1838, ix-xvi.

quoted: 162. See also Coleridge, Samuel Taylor, Literary Remains.

161.28 the only] [paragraph] His [Coleridge’s] friends have always known this to be the fact [that he criticized Biblical literalism]; and he vindicated this so openly that it would be folly to attempt to conceal it: nay, he pleaded for it so earnestly—as the only (III, xi)

161.32 former; for he] former,—that to suppress this important part of his solemn convictions would be to misrepresent and betray him. For he (III, xi)

161.36 fools! . . . Of the] fools! [3½-sentence omission] He trembled at the dreadful dogma which rests God’s right to man’s obedience on the fact of his almighty power,—a position falsely inferred from a misconceived illustration of St. Paul’s, and which is less humbling to the creature than blasphemous of the Creator; and of the (III, xii-xiii)

Coleridge, Samuel Taylor. Referred to: 42, 77-8, 119-63 passim, 299, 494

— Aids to Reflection in the Formation of a Manly Character on the Several Grounds of Prudence, Morality, and Religion: Illustrated by select passages from our elder Divines, especially from Archbishop Leighton. 2nd ed. London: Hurst, Chance, 1831.

note: the 1st ed. (London: Taylor and Hessey, 1825) is in JSM’s library, Somerville College, but his page references correspond to those in the edition cited (which agree with those in the edition of 1836 [London: Pickering]).

quoted: 128, 159

159.10-11 “the outward . . . virtue” is “the . . . men,”] For the outward . . . virtue being the . . . men, it must needs include the object of an intelligent self-love, which is the greatest possible happiness of one individual; for what is true of all, must be true of each. (37)

159.11 “happiness . . . man.”] For Pleasure (and happiness . . . man, and hence by the Greeks called εὐτυχία, i.e. good-hap, or more religiously εὐδαιμονία, i.e. favorable providence)—Pleasure, I say, consists in the harmony between the specific excitability of a living creature, and the exciting causes correspondent thereto. (39)

— Biographia Literaria: or, Biographical sketches of my literary life and opinions. 2 vols in 1. London: Rest Fenner, 1817.

note: in JSM’s library, Somerville College. The passage at 158 includes a quotation from Leibnitz, Trois lettres; the quotation at 129 is indirect.

quoted: 129, 158

129.24 they required . . . afresh.] [paragraph] To which I may add from myself, that what medical physiologists affirm of certain secretions, applies equally to our thoughts; they too must be taken up again into the circulation, and be again and again re-secreted in order to ensure a healthful vigor, both to the mind and to its intellectual offspring. (I, 234n)

158.30-1 “J’ai . . . nient.] [not in italics] (I, 250; see Leibnitz, Trois lettres, below)

— Confessions of an Inquiring Spirit. Ed. Henry Nelson Coleridge. London: Pickering, 1840.

note: in JSM’s library, Somerville College.

referred to: 162n

— First Lay Sermon [The Statesman’s Manual]. 2nd ed. In On the Constitution of Church and State, and Lay Sermons. London: Pickering, 1839.

note: the indirect quotation, wrongly attributed by JSM, following Coleridge, to Bacon, actually derives from James Steuart, An Inquiry into the Principles of Political Œconomy (2 vols. London: Millar and Cadell, 1767). For the identification, see Kathleen Coburn, ed., S. T. Coleridge’s Notebooks (London: Routledge and Kegan Paul, 1957), I (Notes), 309 (21.11).

quoted: 119

119.7-9 If it be true, as Lord Bacon affirms, that a knowledge of the speculative opinions of the men between twenty and thirty years of age is the great source of political philosophy,] Turn over the fugitive writings, that are still extant, of the age of Luther; peruse the pamphlets and loose sheets that came out in flights during the reign of Charles I and the Republic; and you will find in these one continued comment on the aphorism of Lord Bacon (a man assuredly sufficiently acquainted with the extent of secret and personal influence), that the knowledge of the speculative principles of men in general between the age of twenty and thirty is the one great source of political prophecy. (216n) [Cf. The Friend, I, 315.] [The passage in Steuart reads:] In every country we find two generations upon the stage at a time; that is to say, we may distribute into two classes the spirit which prevails; the one amongst men between twenty and thirty, when opinions are forming; the other of those who are past fifty, when opinions and habits are formed and confirmed. A person of judgment and observation may foresee many things relative to government, from an exact application to the rise and progress of new customs and opinions, provided he preserve his mind free from all attachments and prejudices, in favour of those which he himself has adopted, and in that delicacy of sensation necessary to perceive the influence of a change of circumstances. This is the genius proper to form a great statesman. (I, 11)

— The Friend: A series of Essays, in three volumes, to aid in the formation of fixed principles in politics, morals, and religion, with literary amusements interspersed. 3 vols. London: Rest Fenner, 1818.

note: in JSM’s library, Somerville College. The quotations at 126 and 151 are indirect. See also Bacon. JSM’s reference to Coleridge as an “arrant driveller” on political economy (155) may reflect his reading of I, 283-356.

quoted: 126, 151, 158-9

126.13-14 we see, before we know that we have eyes] as “Metaphysics” are the science which determines what can, and what can not, be known of Being and the Laws of Being, a priori (that is from those necessities of the mind or forms of thinking, which, though first revealed to us by experience, must yet have pre-existed in order to make experience itself possible, even as the eye must exist previous to any particular act of seeing, though by sight only can we know that we have eyes)—so might the philosophy of Rousseau and his followers not inaptly be entitled, Metapolitics, and the Doctors of this School, Metapoliticians. (I, 309n; cf. Literary Remains, I, 326n; Table Talk, 220)

151.6-8 the balance . . . trade] I entreat my readers to recollect, that the present question does not concern the effects of taxation on the public independence and on the supposed balance of the three constitutional powers, (from which said balance, as well as from the balance of trade, I own, I have never been able to elicit one ray of common sense.) (II, 74-5)

159.4-5 “to . . . self-contradiction”] This is, indeed, the main characteristic of the moral system taught by the Friend throughout, that the distinct foresight of Consequences belongs exclusively to that infinite Wisdom which is one with that Almighty Will, on which all consequences depend; but that for Man—to . . . self-contradiction, or in other words, to produce and maintain the greatest possible Harmony in the component impulses and faculties of his nature, involves the effects of Prudence. (I, 256)

159.6 “be] So act that thou mayest be (I, 340)

299.36-7 metapolitics] [see passage quoted in entry for 126.13-14 above]

— The Literary Remains of Samuel Taylor Coleridge. Ed. Henry Nelson Coleridge. 4 vols. London: Pickering, 1836-39.

note: the quotation at 155.21-4 is indirect.

quoted: 144, 150, 155, 158, 159, 160-1, 162. See also Coleridge, Henry Nelson.

144.27 bibliolatry] [e.g. of common term in Coleridge:] But in fact the age was not ripe enough even for a Hooker to feel, much less with safety to expose, the Protestants’ idol, that is, their Bibliolatry. (III, 42)

150.19-20 “constituted” . . . “the . . . apostasy.”] For it is this very interpretation of the Church [as the “Clergy, the hierarchy exclusively” by Laud and his followers] that, according to my conviction, constituted . . . apostasy; and I hold it for one of the greatest mistakes of our polemic divines in their controversies with the Romanists, that they trace all the corruptions of the Gospel faith to the Papacy. (III, 386)

155.21-4 no . . . knowledge;] [paragraph] If any man, who like myself hath attentively read the Church history of the reign of Elizabeth, and the conference before, and with, her pedant successor, can shew me any essential difference between Whitgift and Bancroft during their rule, and Bonner and Gardiner in the reign of Mary, I will be thankful to him in my heart and for him in my prayers. One difference I see, namely, that the former professing the New Testament to be their rule and guide, and making the fallibility of all churches and individuals an article of faith, were more inconsistent, and therefore less excusable, than the Popish persecutors. (II, 388-9)

158.35 “truths misunderstood,” “half-truths . . . whole,”] For we are not bound to say the truth, where we know that we cannot convey it, but very probably may impart a falsehood instead; no falsehoods being more dangerous than truths misunderstood, nay, the most mischievous errors on record having been half-truths . . . whole. (III, 145)

159.20-1 “if . . . France,”] [paragraph] This just and acute remark [by Jeremy Taylor] is, in fact, no less applicable to Scripture in all doctrinal points, and if . . . France, the same criterion (that is, the internal evidence) must be extended to all points, to the narratives no less than to the precept. (III, 263)

159.22-6 “the . . . God;” . . . “clearly . . . and St. Paul.”] [paragraph] If we are quite certain that any writing pretending to divine origin contains gross contradictions to demonstrable truths in eodem genere, or commands that outrage the clearest principles of right and wrong; then we may be equally certain that the pretence is a blasphemous falsehood, inasmuch as the . . . God. [paragraph] This principle is clearly . . . and by St. Paul. (III, 293) [234^g-g.]

159.30 “the] The (I, 367)

160.31-161.1 “the . . . of the word,” . . . “wilful . . . will;”] Alas! alas! how long will it be ere Christians take the plain middle road between intolerance and indifference, by adopting the . . . of heresy, that is, wilful . . . will; and of heretics, (for such there are, nay, even orthodox heretics), that is, men wilfully unconscious of their own wilfulness, in their limpet-like adhesion to a favourite tenet? (IV, 193)

161.4-5 “pseudo-Athanasius,” . . . “interprets Catholic . . . belief,”] And lastly, who authorized either you, or the pseudo-Athanasius, to interpret Catholic . . . belief, arising out of the apparent predominance of the grounds for, over those against, the truth of the positions asserted; much more, by belief as a mere passive acquiescence of the understanding? (IV, 193)

161.5-6 “true Lutheran doctrine,” . . . “neither] How infinitely safer the true Lutheran doctrine [than Jeremy Taylor’s]: God cannot be mocked; neither (III, 359)

161.7 condemn. To] condemn;—to (III, 359)

161.10 habit.] habit;—to watch over the secret movements of the heart, remembering ever how deceitful a thing it is, and that God cannot be mocked, though we may easily dupe ourselves: these, as the ground-work with prayer, study of the Scriptures, and tenderness to all around us, as the consequents, are the Christian’s rule, and supersede all books of casuistry, which latter serve only to harden our feelings and pollute the imagination. (III, 359)

161.12 ambitious] ambition (IV, 245)

161.18-20 “The notion . . . it,”] The very same principles on which the pontifical polemics vindicate the Papal infallibility, Fuller et centum alii apply to the (if possible) still more extravagant notion . . . it. (II, 385)

161.21-2 “there . . . unbelief;”] But in all superstition there . . . unbelief, and, vice versa, where an individual’s belief is but a superficial acquiescence, credulity is the natural result and accompaniment, if only he be not required to sink into the depths of his being, where the sensual man can no longer draw breath. (III, 229-30)

161.22 “if . . . extravagant”] [see entry for 161.18-20 above] (II, 385)

— I. On the Constitution of Church and State According to the Idea of Each. II. Lay Sermons:i.The Statesman’s Manual.ii.“Blessed are ye that sow beside all waters.” Ed. Henry Nelson Coleridge. London: Pickering, 1839.

note: this edition, in JSM’s library, is the one to which his references correspond; it includes the 3rd ed. of Church and State, and the 2nd ed. of the Lay Sermons. Also in JSM’s library is the 2nd ed. of Church and State (London: Hurst, Chance, 1830). The collations for the Lay Sermons are given under First Lay Sermon and Second Lay Sermon.

quoted: 135n-136n, 146-9, 150-2, 155

135.n9 us discharge] us, however, first discharge (160)

135.n17 could be] could have been (161)

147.10 the] [paragraph] The Nationalty, therefore, was reserved for the (46)

147.32 Religion] But I affirm that in the spiritual purpose of the word, and as understood in reference to a future state, and to the abiding essential interest of the individual as a person, and not as the citizen, neighbour, or subject, religion (48)

147.35 Christ. . . . . The] [ellipsis indicates 1-page omission] (48-9)

147.35 The clerisy] [paragraph] The Clerisy (49)

147.38 architecture, with] architecture, of the physical sciences, with (49)

148.5 ideas.] ideas.* [8-sentence footnote omitted] (50)

148.14 knowledge of] knowledges that (51)

148.27 “cannot] But I do assert, that the Nationalty cannot (54)

148.28 nation never] nation it never (54)

148.29 purposes,”] purposes. (54)

148.29-30 “a . . . civilization,”] These [permanency and progression] depend on a . . . civilization. (46)

148.37 I] But I (53)

148.39 contrary. . . . . In] [ellipsis indicates 5½-page omission; the sentence indicated in the entry for 148.27 above follows immediately after contrary] (53-4, 59)

148.39 In] [paragraph] In (59)

148.40 accident,] accident,* [3-sentence footnote, explaining the sense of the phrase, omitted] (59)

148.41 God. . . . . As] God, a mighty and faithful friend, the envoy indeed and liege subject of another State, but which can neither administer the laws nor promote the ends of this other State, which is not of the world, without advantage, direct and indirect, to the true interests of the States, the aggregate of which is what we mean by the world, that is, the civilized world. As (59-60)

150.16-18 “who, . . . pastorate,”] 3, of a school-master in every parish, who . . . pastorate; so that both should be labourers in different compartments of the same field, workmen engaged in different stages of the same process, with such difference of rank, as might be suggested in the names pastor and sub-pastor, or as now exists between rector and curate, elder and deacon. (56-7) [the full sentence runs for 2 pages]

151.10 Because] [paragraph] But a Constitution is an idea arising out of the idea of a State; and because (18)

151.11 in the] on the (18) [printer’s error?]

151.12 and what] and in what (19)

151.16-17 though (even . . . idea) not] though even . . . idea not (19)

151.23 is] [paragraph] There is yet another ground for the affirmation of its reality; that, as the fundamental idea, it is (19)

151.25 system: those principles in] system—(I use the term in its widest sense, in which the crown itself is included as representing the unity of the people, the true and primary sense of the word majesty);—those principles, I say, in (19)

151.33 It] [no paragraph] It (23)

151.35-6 and growing] and the growing (23)

151.38 States . . . Now] [ellipsis indicates omission of 14-line quotation from the “Ode to the Departing Year”] (24)

151.38 Now] [paragraph] Now (24)

151.39 men, or acknowledging] men, acknowledging (24)

152.2 permanence . . . progression.] permanence . . . progression.* [2-paragraph footnote] (24)

152.7 hand,” he says, “the] hand, with as little chance of contradiction, I may assert that the (26)

152.12 These] [paragraph] These (29)

152.13 classes I] classes, by an arbitrary but convenient use of the phrase, I (29)

152.23-4 “the . . . House;”] [paragraph] Thus in the theory of the Constitution it was provided that even though both divisions of the Landed Interest should combine in any legislative attempt to encroach on the rights and privileges of the Personal Interest, yet the representatives of the latter forming the . . . House, the attempt must be abortive; the majority of votes in both Houses being indispensable in order to the presentation of a bill for the completory act,—that is, to make it a law of the land. (30)

152.26-31 “the very weight . . . landholders” . . . “in . . . scale;” . . . “now . . . check;”] [paragraph] That the burgesses were not bound to elect representatives from among their own order, individuals bona fide belonging to one or other of the four divisions above enumerated; that the elective franchise of the cities, towns, and ports, first invested with borough-rights, was not made conditional, and to a certain extent at least dependent, on their retaining the same comparative wealth and independence, and rendered subject to a periodical revisal and re-adjustment; that, in consequence of these and other causes, the very weights . . . land-holders, have, in . . . scale; that they now . . . check;—these things are no part of the Constitution, no essential ingredients in the idea, but apparent defects and imperfections in its realization; which, however, we need neither regret nor set about amending, till we have seen whether an equivalent force has not arisen to supply the deficiency;—a force great enough to have destroyed the equilibrium, had not such a transfer taken place previously to, or at the same time with, the operation of the new forces. (31-2) [the next sentence is partly used by JSM in his concluding clause]

155.15-17 “a . . . head” . . . “either . . . them.”] Our state-policy a . . . head; our measures become either . . . them; for all true insight is foresight. (69)

155.8-9 “the . . . reigns”] (the . . . reigns) (102) [the full sentence runs for 1 page]

155.27-30 “a . . . kingdom” instead of “the . . . aware.”] . . . and if, I say, Henry [VIII] had then directed the Nationalty to its true national purposes, (in order to which, however, a . . . kingdom must have superseded the . . . aware); . . . . (56) [the full sentence, including the passage at 150.16-18 above, runs for 2 pages]

— “Pitt,” in James Gillman. The Life of Samuel Taylor Coleridge. 2 vols. London: Pickering, 1838, I, 195-207.

note: reprinted from the Morning Post, 19 Mar., 1800; also appears in Coleridge’s Essays on His Own Times, A Second Series of The Friend (London: Pickering, 1850, II, 319-29).

referred to: 155

— Second Lay Sermon [Blessed are ye that sow beside all waters]. 2nd ed. In On the Constitution of Church and State, and Lay Sermons. London: Pickering, 1839.

note: in JSM’s library, Somerville College.

quoted: 155n, 156-7

155.n2 “Instead] Thus instead (403)

156.23 Let] [no paragraph] Let (414)

156.27 hope] hope* [3-sentence footnote omitted] (415)

157.25 “that] [paragraph] That agriculture requires principles essentially different from those of trade; that (413)

157.26 should] ought not to (413) [JSM puts the negative earlier in his paraphrase]

157.27 stock;”] stock,—admits of an easy proof from the different tenure of landed property,* [footnote includes sentence quoted by JSM at 157] and from the purposes of agriculture itself, which ultimately are the same as those of the State of which it is the offspring. (413-14)

— Specimens of the Table Talk of Samuel Taylor Coleridge. Ed. Henry Nelson Coleridge. 2nd ed. London: Murray, 1836.

note: the quotation at 121 is indirect.

quoted: 121, 160

121.24-5 every one is born either a Platonist or an Aristotelian:] Every man is born an Aristotelian, or a Platonist. (95) [Cf. Literary Remains, III, 33: “Every man capable of philosophy at all (and there are not many such) is a born Platonist or a born Aristotelian.”]

160.3-4 Unitarians” and even infidels. “It] Unitarians and open infidels. It (91) [Cf. 160^i-i.]

Combe. Referred to: 378

Comte, Auguste. Referred to: 263-368 passim, 406

— Appel aux conservateurs. Paris: Comte, Dalmont, 1855.

note: in JSM’s library, Somerville College, bound with a presentation copy of Comte’s Discours sur l’ensemble du positivisme (Paris: Mathias, Carilian-Gœury, and Dalmont, 1848).

referred to: 328n

— The Catechism of Positive Religion. Trans. Richard Congreve. London: Chapman, 1858.

referred to: 328

— Catéchisme positiviste, ou Sommaire exposition de la religion universelle, en onze entretiens systématiques entre une femme et un prêtre de l’humanité. Paris: Comte, Carilian-Gœury, and Dalmont, 1852.

note: in JSM’s library, Somerville College, where many of the cited passages are marked marginally. JSM often uses terms or ideas found repeatedly in Comte’s later works; some of the identifications are therefore typical rather than exact, and similar passages may be found in Comte’s Synthèse and Système. Where quotations (such as those at 340, 342, 346, 347) are indirect or summary, usually no collation is given.

quoted: 335, 336, 340, 342, 346, 347, 357 referred to: 323, 328n, 329

335.36 (du cœur sur l’esprit)] Toujours fondée sur un libre concours de volontés indépendantes, son existence composée, que toute discorde tend à dissoudre, consacre aussitôt la prépondérance continue du cœur sur l’esprit comme l’unique base de notre véritable unité. (19)

336.15-22 the . . . social.] [translated from:] En lui-même, il indique l’état de complète unité qui distingue notre existence, à la fois personnelle et sociale, quand toutes ses parties, tant morales que physiques, convergent habituellement vers une destination commune. [ellipsis indicates 3-sentence omission] [paragraph] Une telle harmonie, individuelle ou collective, ne pouvant jamais être pleinement réalisée dans une existence aussi compliquée que la nôtre, cette définition de la religion caractérise donc le type immuable vers lequel tend de plus en plus l’en semble des efforts humains. Notre bonheur et notre mérite consistent surtout à nous rapprocher autant que possible de cette unité, dont l’essor graduel constitue la meilleure mesure du vrai perfectionnement, personnel ou social. (2-3)

357.2 the living are more and more governed by the dead.] [translated from:] Les vivants sont toujours, et de plus en plus, gouvernés nécessairement par les morts: telle est la loi fondamentale de l’ordre humain. (32; cf. Système, III, xxxiv. Both passages marked marginally in JSM’s copies.)

— Cours de philosophie positive. 2nd ed. 6 vols. Preface, E. Littré. Paris: Ballière, 1864.

note: 1st ed. (6 vols. Paris: Bachelier, 1830-42) in JSM’s library. The 4th ed. (Paris: Baillière, 1877), in which the pagination agrees with JSM’s citations from the 2nd, is used in the following collations.

reviewed: 263-327 quoted: 294, 295-6, 298, 300, 301, 303-4, 312, 321, 330, 363

referred to: 328-9, 332, 359, 363, 366

294.13-14 “the degree . . . science,”] [translated from:] Ainsi, je ne propose point le dualisme universel et invariable comme une loi réelle de la nature, que nous ne pourrions jamais avoir aucun moyen de constater; mais je le proclame un artifice fondamental de la vraie philosophie chimique, destiné à simplifier toutes nos conceptions élémentaires, en usant judicieusement du genre spécial de liberté resté facultatif pour notre intelligence, d’après le véritable but et l’objet général de la chimie positive. (III, 81)

295.11-15 “without . . . to us”] [translated from:] [paragraph] En considérant sous un dernier aspect l’influence fondamentale d’une telle destination, suivant l’esprit de la philosophie relative, nous avons partout reconnu qu’elle détermine spontanément le genre de liberté resté facultatif pour notre intelligence, et dont nous devons savoir user, sans aucun vain scrupule, afin de satisfaire, entre les limites convenables, nos justes inclinations mentales, toujours dirigées, avec une prédilection instinctive, vers la simplicité, la continuité et la généralité des conceptions, tout en respectant constamment la réalité des lois extérieures, en tant qu’elle nous est accessible. (VI, 639-40)

295.15-19 “The most . . . wants”] [translated from:] Ainsi, le point de vue le plus philosophique conduit finalement, à ce sujet, à concevoir l’étude des lois naturelles comme destinée à nous représenter le monde extérieur, en satisfaisant aux inclinations essentielles de notre intelligence, autant que le comporte le degré d’exactitude commandé, à cet égard, par l’ensemble de nos besoins pratiques. (VI, 642)

295.21 “instinctive . . . harmony,”] [translated from:] Nos lois statiques correspondent à cette prédilection instinctive pour l’ordre et l’harmonie, dont l’esprit humain est tellement animé, que, si elle n’était pas sagement contenue, elle entraînerait souvent aux plus vicieux rapprochements; nos lois dynamiques s’accordent avec notre tendance irrésistible à croire constamment, même d’après trois observations seulement, à la perpétuité des retours déjà constatés, suivant une impulsion spontanée que nous devons aussi réprimer fréquemment pour maintenir l’indispensable réalité de nos conceptions. (VI, 642)

295.23-25 “les convenances . . . intelligence.”] Quand l’esprit relatif de la vraie philosophie moderne aura convenablement prévalu, tous les penseurs comprendront, ce que le règne de l’absolu empêche maintenant de sentir, que les convenances purement esthétiques doivent avoir une certaine part légitime dans l’usage continu du genre de liberté resté facultatif pour notre intelligence par la nature essentielle des véritables recherches scientifiques. (VI, 646-7)

295.26-9 “most eminent . . . reality”] [translated from:] Avant tout, sans doute, comme je l’ai ci-dessus expliqué, une telle liberté doit être employée de manière à faciliter le plus possible la marche ultérieure de nos conceptions réelles, en satisfaisants convenablement à nos plus éminentes inclinations mentales. Mais cette condition primordiale laissera partout subsister encore une notable indétermination, dont il conviendra de gratifier directement nos besoins d’idéalité, en embellissant nos pensées scientifiques, sans nuire aucunement à leur réalité essentielle. (VI, 647)

295.31-2 “severe . . . investigation”] [translated from:] D’éclatants exemples ont déjà montré qu’on peut obtenir aujourd’hui, en philosophie naturelle, d’éphémères triomphes, aussi faciles que désastreux, en se bornant à détruire, d’après une investigation trop minutieuse, les lois précédemment établies, sans aucune substitution quelconque de nouvelles règles; en sorte qu’une aveugle appréciation académique entraîne à récompenser expressément une conduite que tout véritable régime spéculatif frapperait nécessairement d’une sévère réprobation. (VI, 639)

295.35-6 “the . . . intelligence] [see entry for 295.15-19 above]

296.14 of moral . . . functions] [[translated from:] Sommaire. — Considérations générales sur l’étude positive des fonctions intellectuelles et morales, ou cérébrales. (III, 530; heading of Quarant-cinquième Leçon (1).)

297.31 “des diverses facultés élémentaires,”] [paragraph] A cette analyse anatomique de l’appareil cérébral, il faudra joindre, dans un ordre d’idées entièrement distinct quoique parallèle, l’analyse purement physiologique des diverses facultés élémentaires, qui devra finalement être constituée, autant que possible, en harmonie scientifique avec la première: toute idée anatomique devra, à son tour, étre provisoirement écartée dans ce second travail, au lieu de la fusion anticipée qu’on veut habituellement opérer entre les deux points de vue. (III, 573)

300.15-16 “la metaphysique constitutionnelles”] Mais ce déplorable ascendant devra vous faire attacher, en lieu convenable, une extrême importance à la discussion ultérieure de cet unique aspect spécieux de la doctrine stationnaire, qu’une exacte analyse historique caractérisera spontanément, en constatant la profonde inanité nécessaire de cette métaphysique constitutionnelle sur la pondération et l’équilibre des divers pouvoirs, d’après une judicieuse appréciation de ce même état politique qui sert de base ordinaire à de telles fictions sociales. (IV, 85-6)

301.32-3 “the absolute . . . conscience.”] [translated from:] [paragraph] En considérant maintenant la doctrine critique sous un point de vue plus spécial, il est évident que le droit absolu du libre examen, ou le dogma de la liberté illimitée de conscience, constitue son principe le plus étendu et le plus fondamental, surtout en n’en séparant point ses conséquences les plus immédiates, relatives à la liberté de la presse, de l’enseignement, ou de tout autre mode quelconque d’expression et de communication des opinions humaines. (IV, 43)

304.7-11 “the claims . . . slavery”] [translated from:] Sans doute, chaque individu, quelle que soit son infériorité, a toujours le droit naturel, à moins d’une conduite antisociale très-caractérisée, d’attendre de tous les autres le scrupuleux accomplissement continu des égards généraux inhérents à la dignité d’homme et dont l’ensemble, encore fort imparfaitement apprécié, constituera de jour en jour le principe le plus usuel de la morale universelle. Mais, malgré cette grande obligation morale, qui n’a jamais été directement niée depuis l’abolition de l’esclavage, il est évident que les hommes ne sont ni égaux entre eux, ni même équivalents, et ne sauraient, par suite, posséder, dans l’association, des droits identiques, sauf, bien entendu, le droit fondamental, nécessairement commun à tous, du libre développement normal de l’activité personnelle, une fois convenablement dirigée. (IV, 54)

304.23-5 “an arbitrary . . . kings”] [translated from:] Mais, en appréciant, comme il convient, l’indispensable office transitoire de ce dogme révolutionnaire, aucun vrai philosophe ne saurait méconnaître aujourd’hui la fatale tendance anarchique d’une telle conception métaphysique, lorsque, dans son application absolue, elle s’oppose à toute institution régulière, en condamnant indéfiniment tous les supérieurs à une arbitraire dépendance envers la multitude de leurs inférieurs, par une sorte de transport aux peuples du droit divin tant reproché aux rois. (IV, 55-6)

312.33 “dispersive speciality”] [translated from:] Quoique cette sorte d’automatisme humain ne constitue heureusement que l’extrême influence dispersive du principe de la spécialisation, sa réalisation, déjà trop fréquente, et d’ailleurs de plus en plus imminente, doit faire attacher à l’appréciation d’un tel cas une véritable importance scientifique, comme évidemment propre à caractériser la tendance générale et à manifester plus vivement l’indispensable nécessité de sa répression permanente. (IV, 430)

321.6 “consultative”] [paragraph] Il est donc évident que, bien loin de pouvoir directement dominer la conduite réelle de la vie humaine, individuelle ou sociale, l’esprit est seulement destiné, dans la véritable économie de notre invariable nature, à modifier plus ou moins profondément, par une influence consultative ou préparatoire, le règne spontané de la puissance matérielle ou pratique, soit militaire, soit industrielle. (V, 219)

330.6 “hygiène cérébrale.”] En conséquence, après avoir, dans ma première jeunesse, rapidement amassé tous les matériaux qui me paraissent convenir à la grande élaboration dont je sentais déjà l’esprit fondamental, je me suis, depuis vingt ans au moins, imposé, à titre d’hygiène cérébrale, l’obligation, quelquefois gênante, mais plus souvent heureuse, de ne jamais faire aucune lecture qui puisse offrir une importante relation, même indirecte, au sujet quelconque dont je m’occupe actuellement, sauf à ajourner judicieusement, selon ce principe, les nouvelles acquisitions extérieures que je jugerais utiles. (VI, 34)

363.13 “liberté facultative”] [see entry for 294.13-14 above] (III, 81)

— A General View of Positivism. Trans. John H. Bridges. London: Trübner, 1865.

referred to: 329

— Synthèse subjective, ou Système universel des conceptions propres à l’état normal de l’humanité. Tome premier, contenant le Système de logique positive, ou Traité de philosophie mathématique. Paris: Comte and Dalmont, 1856.

note: no more published. In JSM’s library, Somerville College, where many of the references are marginally marked. JSM often uses terms or ideas found repeatedly in Comte’s later works; some of the identifications are therefore typical rather than exact, and similar passages may be found in Comte’s Catéchisme and Système.

quoted: 346, 352, 355-7, 363-7 referred to: 328n

346.11 (vues d’ensemble).] Vainement les faux théoriciens invoquèrent-ils le développement de la science pour perpétuer le régime où les travaux de détail éteignaient les vues d’ensemble. (523-4; cf. Système, IV, 447)

352.27-8 “le plus perturbateur,”] A la science le plus abstraite appartient surtout une telle aptitude; car elle tend directement à discipliner le plus perturbateur des trois éléments humains, en faisant spontanément surgir, de son propre essor, l’irrésistible frein d’une pleine évidence. (70-1)

355.28-9 orgueil . . . sécheresse] Une invocation sagement continue de leur destination et de leur nature doit normalement suffire, quand elles sont régénérées, pour les empêcher de développer l’orgueil, et même de disposer à la sécheresse. (68-9)

356.20 la foi demontrable] [paragraph] Mieux appréciée, l’éducation encyclopédique, qui semble d’abord instituer la discussion, est surtout destinée à construire un foi toujours démontrable, mais rarement démontrée même au plus instruits. (93; cf. Système, IV, 267)

356.20-1 la foi toujours démontrée] [see entry above] (ibid.)

356.35-6 “distrust . . . order”] [translated from:] Nous devons d’abord considérer une telle conduite comme directement incompatible avec l’ordre normal, puisqu’elle émane d’une disposition défiante, sinon hostile, envers le sacerdoce fondamental. (278)

357.11-12 “the insurrection . . . dead.”] [translated from:] Religieusement jugés, les appels absolus à la démonstration constituent des émeutes des vivants contre les morts, en aspirant à faire prévaloir le raisonnement individuel sur la raison collective, proclamée par les interprètes de l’Humanité. (278)

363.26-33 its physio-chemical . . . material force.] [translated from:] Obligée de subir constamment les lois fondamentales de la vie planétaire, la Terre, quant elle était intelligente, pouvait développer son activité physico-chimique de manière à perfectionner l’ordre astronomique en changeant ses principaux coefficients. Notre planète put ainsi rendre son orbite moins excentrique, et dès lors plus habitable, en concertant une longue suite d’explosions analogues à celles d’où proviennent les comètes, suivant la meilleure hypothèse. Reproduites avec sagesse, les mêmes secousses, secondées par la mobilité végétative, purent aussi rendre l’inclinaison de l’axe terrestre mieux conforme aux futurs besoins du Grand-Être. A plus forte raison la Terre put-elle alors modifier sa figure générale, qui n’est au-dessus de notre intervention que parce que notre ascendant spirituel ne dispose pas d’un pouvoir matériel assez considérable. (10-11)

363.36-9 In proportion . . . activity.] [translated from:] A mesure que chaque planète s’améliorait, sa vie s’épuisait par excès d’innervation, mais avec la consolation de rendre son dévouement plus efficace quand l’extinction des fonctions spéciales, d’abord animales, puis végétatives, la réduirait aux attributs universels de sentiment et d’activité. (11)

364.2 (croyance)] [paragraph] Une pareille croyance peut aussi satisfaire une curiosité spontanée qui, ne comportant aucune règle pendant notre enfance, y devint souvent abusive, mais que notre maturité doit utiliser en la disciplinant. (11)

364.3 “perfecting our unity”] [translated from:] Il convient, au contraire, de supposer des transformations antérieures à l’économie actuelle, si ces hypothèses peuvent perfectionner notre unité, soit en complétant les notions philosophiques par les fictions poétiques, soit surtout en développant nos sympathies. (11-12)

364.3-4 “by supplying . . . fictions,] [see entry for 364.3 above] (11-12)

364.4-7 and developing . . . Grand Être.”] [translated from:] Toutefois, sa principale influence concerne la poèsie et la morale, vu son aptitude directe à développer les émotions sympathiques et les inspirations esthétiques. On conçoit alors le monde comme aspirant à seconder l’homme pour améliorer l’ordre universel sous l’impulsion du Grand-Être. (12)

364.19-23 “It is . . . social.”] [translated from:] Il importe que le domaine de la fiction devienne aussi systématique que celui de la démonstration, afin que leur harmonie mutuelle soit conforme à leurs destinations respectives, également dirigées vers l’essor continu de l’unité personnelle et sociale. (12)

364.32-5 “The final . . . existence.”] [translated from:] [paragraph] Rapportée à l’Humanité, l’unité finale inspire le besoin de cultiver la sympathie en développant notre reconnaissance pour tout ce qui sert au Grand-Être. Elle doit nous disposer à vénérer la fatalité sur laquelle repose l’ensemble de notre existence. (15)

365.17-21 One . . . more.] [translated and summarized from:] Une progression n’est vraiment normale que quand elle se réduit à trois termes; une combinaison ne peut jamais admettre plus de deux éléments, tout rapport étant binaire; une synthèse devient illusoire quand elle ne procède pas d’un seul principe. (108)

365.24-8 “Composed of . . . kind.”] [translated from:] [paragraph] Formé de deux progressions suivies d’une synthèse, ou d’une progression entre deux couples, le nombre sept, succédant à la somme des trois nombres sacrés, détermine le plus vaste groupe que nous puissions distinctement imaginer. Réciproquement, il pose la limite des divisions que nous pouvons directement concevoir dans une grandeur quelconque. (127)

366.14 l’arbitraire] Une impulsion religieuse doit sagement employer les nombres pour éviter, dans tous les modes de notre existence, un arbitraire constamment favorable à l’égoïsme. (107)

366.38-9 “plan for . . . importance.”] [translated from:] Son explication m’oblige à faire d’abord connaître le plan que j’ai finalement institué pour toutes les compositions importautes [sic], et pleinement pratiqué dans tout le cours du volume que j’achève. (755)

366.39-367.17 “Every volume . . . cantos,”] [translated from:] Relativement à chaque volume vraiment susceptible de former un traité distinct, il faut normalement instituer sept chapitres, outre l’introduction et la conclusion, et composer chacun de trois parties. Dans cette distribution fondamentale, qui se borne à préciser et systématiser des usages spontanément surgis, les deux divisions comportent des titres caractéristiques, quelquefois condensés en un seul mot. Examinée envers chaque tiers d’un chapitre quelconque, la règle consiste à le partager en sept sections, composées chacune de sept groupes de phrases, séparés par les alinéas usités. Normalement formée, la section offre un groupe central de sept phrases, que précèdent et suivent trois groupes de cinq: la section initiale de chaque partie réduit à trois phrases trois de ses groupes symétriquement placés; la section finale donne sept phrases à chacun des groupes extrêmes. [paragraph] Sous cet aspect, ma règle de composition rapproche la prose de la régularité poétique, vu ma réduction antérieure du maximum de toute phrase à deux lignes manuscrites ou cinq imprimées, c’est-à-dire deux cent cinquante lettres. A mesure que la préparation humaine s’accomplit, le perfectionnement de l’expression suscita des prescriptions plus précises, surtout caractérisées par le partage des chants en stances chez la population la plus esthétique. Normalement construits, les grands poëmes forment treize chants, décomposés en parties, sections et groupes comme mes chapitres, sauf l’entière égalité des groupes et des sections: en substituant le vers à la phrase, cette extension équivaut à celle de la principale épopée. Toutefois, la différence de structure ainsi réglée entre les volumes poétiques et les tomes philosophiques est plus apparente que réelle; car l’introduction et la conclusion d’un poëme doivent chacune comprendre trois de ses treize chants. (755-6)

367.22 “a synthetic . . . signification,”] [translated from:] Toute l’efficacité de la méthode repose sur le choix des deux sortes de mots, qui doivent toujours offrir une signification synthétique ou sympathique, et se rapporter, le plus possible, à la section ou partie correspondante. (757)

367.27 “conspiracy of silence”] [translated from:] [paragraph] On peut cependant assurer que la seconde conspiration du silence aura moins de succès et de durée que la première, puisque les meneurs de la double presse britannique ne sauraient longtemps empêcher leur public de connaître la seule doctrine vraiment conforme à ses vœux sociaux. (xxxvi)

— Système de politique positive. Paris: Saint-Simon, 1824.

note: this work, with the same basic title as the next entry, is Cahier 3 of Henri, Comte de Saint-Simon’s Catéchisme des Industriels. Footnotes in the text above referring to Comte’s Système derive from the later work, unless specifically noted.

quoted: 301-2

301.39-302.6 There . . . opinions] [translated from:] [paragraph] Il n’y a point de liberté de conscience en astronomie, en physique, en chimie, en physiologie, dans ce sens que chacun trouverait absurde de ne pas croire de confiance aux principes établis dans ces sciences par les homme compétens. S’il en est autrement en politique, c’est parce que les anciens principes étant tombés, et les nouveaux n’étant pas encore formés, il n’y a point, a proprement parler, dans cet intervalle, de principes établis. (14)

— Système de politique positive, ou Traité de sociologie, instituant la Religion de l’humanité. 4 vols. Paris: Mathias, 1851-54.

note: after the first reference, identified in the notes simply as Système; the Système of 1824 is given its full title. In JSM’s library, Somerville College, where many references are indicated by marginal marks. JSM often uses terms or ideas found repeatedly in Comte’s later works; some of the identifications are therefore typical rather than exact, and similar passages may be found in Comte’s Catéchisme and Synthèse. The quotations at 309n, 331, 340, 349, 350, 351, 352, 353, 355, 356, 359, 361, 362, 366 are indirect or summary, and are collated only when comparison is useful.

quoted: 282-3, 286n-287n, 309n, 324n, 331, 335-6, 343-5, 349-53, 355-6, 358-9, 361-2, 365-6 referred to: 232, 328n, 329, 359, 362. See also Thomas à Kempis.

286.n25 “Conçu] [paragraph] Ainsi conçu (III, 41)

331.20 “moral regeneration”] [translated from:] Elle résulte essentiellement de deux influences intellectuelles, l’une involontaire, l’autre volontaire, complétées, en temps opportun, par l’incomparable régénération morale que je dus à ma sainte passion. (I, Preface, 6)

331.20-1 “une angélique influence”] [paragraph] Chacun des sept pas essentiels de ma construction religieuse caractérise spécialement l’angélique influence que son début proclama. (IV, 546)

331.21 “une incomparable passion privée.”] [exact wording not located, but see:] Mais tous ceux qui connaissent le premier volume, publié en juillet 1851, de mon Système de politique positive, savent aujourd’hui que ce cours fondamental résulta lui-même de la dédicace exceptionnelle que j’écrivis secrètement en 1846, d’après une incomparable affection privée. (II, xxxi)

336.1 “les calculs personnels.”] Sans méconnaître leur véritable utilité individuelle, elle évite d’y trop insister, de peur d’entretenir l’habitude des calculs personnels. (I, 97)

336.5-6 “inevitable infirmities.” [translated from:] Une fois dégagé de l’oppression théologique et de la sécheresse métaphysique, notre cœur sent aisément que le bonheur réel, tant privé que public, consiste surtout à développer autant que possible [sic] la sociabilité, en n’accordant à la personnalité que les satisfactions indispensables, à titre d’infirmités inévitables. (I, 222)

340.22 public functionary;] [derived from:] Aussi, dans toute société régulière, chaque citoyen fut-il toujours érigé en un fonctionnaire public, remplissant, bien ou mal, son office, spontané ou systématique. (I, 363)

341.36 sexe aimant] En effet, elle est entièrement liée à l’existence purement domestique du sexe aimant; elle ne peut donc devenir, pour la vie publique, une source suffisante de conseil, de consécration, et de discipline. (II, 313)

343.11 “le bois] La célébration du jugement suprême consiste surtout dans le transport solennel des nobles restes au bois (IV, 130)

343.38 “Cette] Mais cette (IV, 100)

343.39 universels. . . . Afin] universels, que je dois maintenant indiquer; ce qui prouvera que, jusque envers un tel complément, le culte positif surpasse l’adoration théologique, d’où pourtant émana cet heureux usage. [paragraph] Afin (IV, 100)

344.2 condition] constitution (IV, 100)

344.33 “fundamental couple”] [translated from:] [paragraph] Ma théorie de la famille les réduit à deux groupes, l’un formé du couple fondamental, l’autre du produit, ordinairement triple, de l’union conjugale. (IV, 293)

345.21 “le veuvage éternel.”] Dans le cas normal, la promesse du veuvage éternel sera solennellement renouvelée six mois après l’année du deuil, sans pouvoir désormais comporter aucune dispense. (IV, 128)

361.6-7 la . . . végétatifs] [exact wording not located, but passage generally derives from II, 437ff.]

365.15 “moral and intellectual properties of numbers.”] Leurs [les nombres] éminent attributs intellectuels et moraux, presqu’oubliés aujourd’hui, sont réservés à la sociologie, qui seule doit, à cet égard, rectifier et compléter les anciens pressentiments philosophiques. (I, 542)

Comte, Caroline (née Massin). Referred to: 311

Condillac. Referred to: 129, 499 (App. C), 500 (App. C)

Condorcet. Referred to: 500 (App. C)

Congreve, Richard. See Comte, Catechism of Positive Religion.

Constantine. Referred to: 138

Cooper, Anthony Ashley. Referred to: 21, 85, 86, 170

note: usually referred to as the 3rd Earl of Shaftesbury. The reference at 85 derives from Bentham’s identification of the moralists intended in his first category.

Cousin. Referred to: 263, 444

Croesus. Referred to: 466

Cudworth. Referred to: 21

Cumberland. Referred to: 21

Dante. Referred to: 324

Darius. Referred to: 321

Davies, John Llewellyn. Quoted: 219n

note: the source, a private letter, has not been located.

De Beaumont, Gustave Auguste La Bonninière.L’Irlande sociale, politique et religieuse. 2 vols. Paris: Gosselin, 1839.

note: in JSM’s library.

referred to: 135n

Delolme. Referred to: 151

De Maistre. Referred to: 324

De Morgan. Referred to: 289n

De Quincey, Thomas. “On the True Relations to Civilisation and Barbarism of the Roman Western Empire,” Blackwoods’ Magazine, XLVI (Nov., 1839), 644-53.

note: the quotation derives from the title given the article in the Table of Contents and the running titles: “Philosophy of Roman History.”

quoted: 140n

Descartes, René. Referred to: 38n, 171, 266, 271, 359, 367-8, 441

— Dissertatio de methodo. In Principia philosophiæ. 4th ed. Amsterdam: Elzevir, 1664. (Separately paged.)

note: in JSM’s library. The passage referred to is almost certainly that in the argument following the third paragraph of Part IV (19-21), but JSM has distorted the sense (cf. Logic [8th ed.] II, 319 [V, iii, 3]). Cf. also Descartes’ Meditationes de prima philosophia, Meditation V, where the argument is given at greater length.

quoted: 444

De Tocqueville. Referred to: 109, 325

De Vaux. Referred to: 331-2, 342, 345

Dewar. Referred to: