Moral Philosophy by S. J. Joseph Rickaby
page 64 of 356 (17%)
page 64 of 356 (17%)
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in mind in debating the question how far it is right to act for the
pleasure that the action gives. It is certainly wrong to act for mere animal gratification. Such gratification is a stimulus to us to do that which makes for the well-being of our nature: to fling away all intention of any good other than the delight of the action, is to mistake the incentive for the end proposed. But this is a doctrine easily misunderstood. An example may save it from being construed too rigidly. Suppose a man has a vinery, and being fond of fruit he goes there occasionally, and eats, not for hunger, but as he says, because he likes grapes. He seems to act for mere pleasure: yet who shall be stern enough to condemn him, so that he exceed not in quantity? If he returns from the vinery in a more amiable and charitable mood, more satisfied with Providence, more apt to converse with men and do his work in the commonwealth, who can deny that in acting in view of these ends, at least implicitly, he has taken lawful means to a proper purpose? He has not been fed, but recreated: he has not taken nourishment, but medicine, preventive or remedial, to a mind diseased. It is no doubt a sweet and agreeable medicine: this very agreeableness makes its medical virtue. It is a sweet antidote to the bitterness of life. But though a man may live by medicine, he does not live for it. So no man by rights lives for pleasure. The pleasure that a man finds in his work encourages him to go on with it. The pleasure that a man finds by turning aside to what is not work, picks him up, rests and renovates him, that he may go forth as from a wayside inn, or _diverticulum_, refreshed to resume the road of labour. Hence we gather the solution of the question as to the lawfulness of acting for pleasure. If a man does a thing because it is pleasant, and takes the pleasure as an incentive to carry on his labour, or as a remedy to enable him to resume it, he acts for pleasure rightly. For this it is not necessary that he should expressly think of the pleasure as being |
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