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That the doctrines connected with the name of Mr Darwin are altering our principles has become a sort of commonplace thing to say. And moral principles are said to share in this general transformation. Now, to pass by other subjects, I do not see why Darwinism need change our ultimate moral ideas. It was not to modify our conception of the end, either for the community, or the individual, unless we have been holding views, which long before Darwin were out of date. As to the principles of ethics I perceive, in short, no sign of revolution. Darwinism has indeed helped many to truer conception of the end, but I cannot admit that it has either originated or modified that conception.
And yet in ethics Darwinism after all perhaps may be revolutionary, it may lead not to another view about the end, but to a different way of regarding the relative importance of the means. For in the ordinary moral creed those means seem estimated on no rational principle.
Our creed appears rather to be an irrational mixture of shaking elements. We have the moral code of Christianity, accepted in part; rejected practically by all save a few fanatics. But we do not realise how in its very principle the Christian ideals are false. And when we reject this code for another and in part a sounder morality, we are in the same condition of blindness and of practical confusion. It is here that Darwinism, with all the tendencies we may group under that name, seems destined to intervene. It will make itself felt, I believe, more and more effectually. It may force on us in some points a correction of our moral views, and a return to a non-Christian and perhaps a Hellenic ideal. I propose to illustrate here these general statements by some remarks on Retribution.
Darwinism, I have said, has not even modified our ideas of the Chief Good. We may take that as - the welfare of the community realised in its members. There is, of course, a question as to meaning to be given to welfare.
We may identify that with mere pleasure, or gain with mere system, or may rather view both as inseparable aspects of perfection and individuality. And the extent and nature of the community would once more be a subject for some discussion. But we are forced to enter on these controversies here. We may leave welfare undefined, and for present purpose need not distinguish the community from the state. The welfare of this whole exists, of course, nowhere outside the individuals, and the individuals again have rights and duties only as members in the whole.
Q. What is most probably the author's opinion of the existing moral principles of the people?
- a)He thinks they have to be revamped in the light of Darwinism.
- b)He thinks that they are okay as they are and do not need any major change.
- c)He thinks that it may be a good idea to have a modicum of the immortal Darwinism in us.
- d)He thinks that Darwanism has influenced moral principles of the people.
Correct answer is option 'B'. Can you explain this answer?
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That the doctrines connected with the name of Mr Darwin are altering o...
Understanding the Author's Opinion on Existing Moral Principles
The author's perspective on existing moral principles reveals a nuanced understanding that does not advocate for significant changes based on Darwinism. Here’s a detailed breakdown:
1. Stability of Moral Principles
- The author suggests that Darwinism has not fundamentally altered our ultimate moral ideas.
- He argues that our conception of the Chief Good, which he describes as the welfare of the community, remains unchanged despite the influence of Darwinism.
2. Existing Moral Creed
- The author critiques the current moral creed, which includes elements of Christian morality, suggesting that its principles are inconsistently applied and often irrational.
- However, he does not propose a complete overhaul of moral principles; rather, he sees a need for clarification and rationalization.
3. Role of Darwinism
- While acknowledging that Darwinism might influence our understanding of means rather than ends, he does not equate this with a necessity for major changes in moral principles.
- He believes that Darwinism might correct some misconceptions in our moral views but does not indicate that it undermines the foundational aspects of our existing morality.
4. Conclusion
- The author holds a position that the current moral principles are largely acceptable as they are, with room for improvement in understanding their application.
- Thus, the correct answer, option 'B', reflects his belief that the moral principles of the people do not require major changes influenced by Darwinism.
In summary, the author appreciates Darwinism's potential to refine our moral understanding but maintains that the core principles themselves remain intact and need not be drastically revamped.
The author's perspective on existing moral principles reveals a nuanced understanding that does not advocate for significant changes based on Darwinism. Here’s a detailed breakdown:
1. Stability of Moral Principles
- The author suggests that Darwinism has not fundamentally altered our ultimate moral ideas.
- He argues that our conception of the Chief Good, which he describes as the welfare of the community, remains unchanged despite the influence of Darwinism.
2. Existing Moral Creed
- The author critiques the current moral creed, which includes elements of Christian morality, suggesting that its principles are inconsistently applied and often irrational.
- However, he does not propose a complete overhaul of moral principles; rather, he sees a need for clarification and rationalization.
3. Role of Darwinism
- While acknowledging that Darwinism might influence our understanding of means rather than ends, he does not equate this with a necessity for major changes in moral principles.
- He believes that Darwinism might correct some misconceptions in our moral views but does not indicate that it undermines the foundational aspects of our existing morality.
4. Conclusion
- The author holds a position that the current moral principles are largely acceptable as they are, with room for improvement in understanding their application.
- Thus, the correct answer, option 'B', reflects his belief that the moral principles of the people do not require major changes influenced by Darwinism.
In summary, the author appreciates Darwinism's potential to refine our moral understanding but maintains that the core principles themselves remain intact and need not be drastically revamped.
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That the doctrines connected with the name of Mr Darwin are altering o...
He perceives no sign of a revolution in ethical matters. Hence option (b) is correct.
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That the doctrines connected with the name of Mr Darwin are altering our principles has become a sort of commonplace thing to say. And moral principles are said to share in this general transformation. Now, to pass by other subjects, I do not see why Darwinism need change our ultimate moral ideas. It was not to modify our conception of the end, either for the community, or the individual, unless we have been holding views, which long before Darwin were out of date. As to the principles of ethics I perceive, in short, no sign of revolution. Darwinism has indeed helped many to truer conception of the end, but I cannot admit that it has either originated or modified that conception.And yet in ethics Darwinism after all perhaps may be revolutionary, it may lead not to another view about the end, but to a different way of regarding the relative importance of the means. For in the ordinary moral creed those means seem estimated on no rational principle.Our creed appears rather to be an irrational mixture of shaking elements. We have the moral code of Christianity, accepted in part; rejected practically by all save a few fanatics. But we do not realise how in its very principle the Christian ideals are false. And when we reject this code for another and in part a sounder morality, we are in the same condition of blindness and of practical confusion. It is here that Darwinism, with all the tendencies we may group under that name, seems destined to intervene. It will make itself felt, I believe, more and more effectually. It may force on us in some points a correction of our moral views, and a return to a non-Christian and perhaps a Hellenic ideal. I propose to illustrate here these general statements by some remarks on Retribution.Darwinism, I have said, has not even modified our ideas of the Chief Good. We may take that as - the welfare of the community realised in its members. There is, of course, a question as to meaning to be given to welfare.We may identify that with mere pleasure, or gain with mere system, or may rather view both as inseparable aspects of perfection and individuality. And the extent and nature of the community would once more be a subject for some discussion. But we are forced to enter on these controversies here. We may leave welfare undefined, and for present purpose need not distinguish the community from the state. The welfare of this whole exists, of course, nowhere outside the individuals, and the individuals again have rights and duties only as members in the whole.Q. What is most probably the authors opinion of the existing moral principles of the people?a)He thinks they have to be revamped in the light of Darwinism.b)He thinks that they are okay as they are and do not need any major change.c)He thinks that it may be a good idea to have a modicum of the immortal Darwinism in us.d)He thinks that Darwanism has influenced moral principles of the people.Correct answer is option 'B'. Can you explain this answer?
Question Description
That the doctrines connected with the name of Mr Darwin are altering our principles has become a sort of commonplace thing to say. And moral principles are said to share in this general transformation. Now, to pass by other subjects, I do not see why Darwinism need change our ultimate moral ideas. It was not to modify our conception of the end, either for the community, or the individual, unless we have been holding views, which long before Darwin were out of date. As to the principles of ethics I perceive, in short, no sign of revolution. Darwinism has indeed helped many to truer conception of the end, but I cannot admit that it has either originated or modified that conception.And yet in ethics Darwinism after all perhaps may be revolutionary, it may lead not to another view about the end, but to a different way of regarding the relative importance of the means. For in the ordinary moral creed those means seem estimated on no rational principle.Our creed appears rather to be an irrational mixture of shaking elements. We have the moral code of Christianity, accepted in part; rejected practically by all save a few fanatics. But we do not realise how in its very principle the Christian ideals are false. And when we reject this code for another and in part a sounder morality, we are in the same condition of blindness and of practical confusion. It is here that Darwinism, with all the tendencies we may group under that name, seems destined to intervene. It will make itself felt, I believe, more and more effectually. It may force on us in some points a correction of our moral views, and a return to a non-Christian and perhaps a Hellenic ideal. I propose to illustrate here these general statements by some remarks on Retribution.Darwinism, I have said, has not even modified our ideas of the Chief Good. We may take that as - the welfare of the community realised in its members. There is, of course, a question as to meaning to be given to welfare.We may identify that with mere pleasure, or gain with mere system, or may rather view both as inseparable aspects of perfection and individuality. And the extent and nature of the community would once more be a subject for some discussion. But we are forced to enter on these controversies here. We may leave welfare undefined, and for present purpose need not distinguish the community from the state. The welfare of this whole exists, of course, nowhere outside the individuals, and the individuals again have rights and duties only as members in the whole.Q. What is most probably the authors opinion of the existing moral principles of the people?a)He thinks they have to be revamped in the light of Darwinism.b)He thinks that they are okay as they are and do not need any major change.c)He thinks that it may be a good idea to have a modicum of the immortal Darwinism in us.d)He thinks that Darwanism has influenced moral principles of the people.Correct answer is option 'B'. Can you explain this answer? for Class 12 2024 is part of Class 12 preparation. The Question and answers have been prepared according to the Class 12 exam syllabus. Information about That the doctrines connected with the name of Mr Darwin are altering our principles has become a sort of commonplace thing to say. And moral principles are said to share in this general transformation. Now, to pass by other subjects, I do not see why Darwinism need change our ultimate moral ideas. It was not to modify our conception of the end, either for the community, or the individual, unless we have been holding views, which long before Darwin were out of date. As to the principles of ethics I perceive, in short, no sign of revolution. Darwinism has indeed helped many to truer conception of the end, but I cannot admit that it has either originated or modified that conception.And yet in ethics Darwinism after all perhaps may be revolutionary, it may lead not to another view about the end, but to a different way of regarding the relative importance of the means. For in the ordinary moral creed those means seem estimated on no rational principle.Our creed appears rather to be an irrational mixture of shaking elements. We have the moral code of Christianity, accepted in part; rejected practically by all save a few fanatics. But we do not realise how in its very principle the Christian ideals are false. And when we reject this code for another and in part a sounder morality, we are in the same condition of blindness and of practical confusion. It is here that Darwinism, with all the tendencies we may group under that name, seems destined to intervene. It will make itself felt, I believe, more and more effectually. It may force on us in some points a correction of our moral views, and a return to a non-Christian and perhaps a Hellenic ideal. I propose to illustrate here these general statements by some remarks on Retribution.Darwinism, I have said, has not even modified our ideas of the Chief Good. We may take that as - the welfare of the community realised in its members. There is, of course, a question as to meaning to be given to welfare.We may identify that with mere pleasure, or gain with mere system, or may rather view both as inseparable aspects of perfection and individuality. And the extent and nature of the community would once more be a subject for some discussion. But we are forced to enter on these controversies here. We may leave welfare undefined, and for present purpose need not distinguish the community from the state. The welfare of this whole exists, of course, nowhere outside the individuals, and the individuals again have rights and duties only as members in the whole.Q. What is most probably the authors opinion of the existing moral principles of the people?a)He thinks they have to be revamped in the light of Darwinism.b)He thinks that they are okay as they are and do not need any major change.c)He thinks that it may be a good idea to have a modicum of the immortal Darwinism in us.d)He thinks that Darwanism has influenced moral principles of the people.Correct answer is option 'B'. Can you explain this answer? covers all topics & solutions for Class 12 2024 Exam. Find important definitions, questions, meanings, examples, exercises and tests below for That the doctrines connected with the name of Mr Darwin are altering our principles has become a sort of commonplace thing to say. And moral principles are said to share in this general transformation. Now, to pass by other subjects, I do not see why Darwinism need change our ultimate moral ideas. It was not to modify our conception of the end, either for the community, or the individual, unless we have been holding views, which long before Darwin were out of date. As to the principles of ethics I perceive, in short, no sign of revolution. Darwinism has indeed helped many to truer conception of the end, but I cannot admit that it has either originated or modified that conception.And yet in ethics Darwinism after all perhaps may be revolutionary, it may lead not to another view about the end, but to a different way of regarding the relative importance of the means. For in the ordinary moral creed those means seem estimated on no rational principle.Our creed appears rather to be an irrational mixture of shaking elements. We have the moral code of Christianity, accepted in part; rejected practically by all save a few fanatics. But we do not realise how in its very principle the Christian ideals are false. And when we reject this code for another and in part a sounder morality, we are in the same condition of blindness and of practical confusion. It is here that Darwinism, with all the tendencies we may group under that name, seems destined to intervene. It will make itself felt, I believe, more and more effectually. It may force on us in some points a correction of our moral views, and a return to a non-Christian and perhaps a Hellenic ideal. I propose to illustrate here these general statements by some remarks on Retribution.Darwinism, I have said, has not even modified our ideas of the Chief Good. We may take that as - the welfare of the community realised in its members. There is, of course, a question as to meaning to be given to welfare.We may identify that with mere pleasure, or gain with mere system, or may rather view both as inseparable aspects of perfection and individuality. And the extent and nature of the community would once more be a subject for some discussion. But we are forced to enter on these controversies here. We may leave welfare undefined, and for present purpose need not distinguish the community from the state. The welfare of this whole exists, of course, nowhere outside the individuals, and the individuals again have rights and duties only as members in the whole.Q. What is most probably the authors opinion of the existing moral principles of the people?a)He thinks they have to be revamped in the light of Darwinism.b)He thinks that they are okay as they are and do not need any major change.c)He thinks that it may be a good idea to have a modicum of the immortal Darwinism in us.d)He thinks that Darwanism has influenced moral principles of the people.Correct answer is option 'B'. Can you explain this answer?.
That the doctrines connected with the name of Mr Darwin are altering our principles has become a sort of commonplace thing to say. And moral principles are said to share in this general transformation. Now, to pass by other subjects, I do not see why Darwinism need change our ultimate moral ideas. It was not to modify our conception of the end, either for the community, or the individual, unless we have been holding views, which long before Darwin were out of date. As to the principles of ethics I perceive, in short, no sign of revolution. Darwinism has indeed helped many to truer conception of the end, but I cannot admit that it has either originated or modified that conception.And yet in ethics Darwinism after all perhaps may be revolutionary, it may lead not to another view about the end, but to a different way of regarding the relative importance of the means. For in the ordinary moral creed those means seem estimated on no rational principle.Our creed appears rather to be an irrational mixture of shaking elements. We have the moral code of Christianity, accepted in part; rejected practically by all save a few fanatics. But we do not realise how in its very principle the Christian ideals are false. And when we reject this code for another and in part a sounder morality, we are in the same condition of blindness and of practical confusion. It is here that Darwinism, with all the tendencies we may group under that name, seems destined to intervene. It will make itself felt, I believe, more and more effectually. It may force on us in some points a correction of our moral views, and a return to a non-Christian and perhaps a Hellenic ideal. I propose to illustrate here these general statements by some remarks on Retribution.Darwinism, I have said, has not even modified our ideas of the Chief Good. We may take that as - the welfare of the community realised in its members. There is, of course, a question as to meaning to be given to welfare.We may identify that with mere pleasure, or gain with mere system, or may rather view both as inseparable aspects of perfection and individuality. And the extent and nature of the community would once more be a subject for some discussion. But we are forced to enter on these controversies here. We may leave welfare undefined, and for present purpose need not distinguish the community from the state. The welfare of this whole exists, of course, nowhere outside the individuals, and the individuals again have rights and duties only as members in the whole.Q. What is most probably the authors opinion of the existing moral principles of the people?a)He thinks they have to be revamped in the light of Darwinism.b)He thinks that they are okay as they are and do not need any major change.c)He thinks that it may be a good idea to have a modicum of the immortal Darwinism in us.d)He thinks that Darwanism has influenced moral principles of the people.Correct answer is option 'B'. Can you explain this answer? for Class 12 2024 is part of Class 12 preparation. The Question and answers have been prepared according to the Class 12 exam syllabus. Information about That the doctrines connected with the name of Mr Darwin are altering our principles has become a sort of commonplace thing to say. And moral principles are said to share in this general transformation. Now, to pass by other subjects, I do not see why Darwinism need change our ultimate moral ideas. It was not to modify our conception of the end, either for the community, or the individual, unless we have been holding views, which long before Darwin were out of date. As to the principles of ethics I perceive, in short, no sign of revolution. Darwinism has indeed helped many to truer conception of the end, but I cannot admit that it has either originated or modified that conception.And yet in ethics Darwinism after all perhaps may be revolutionary, it may lead not to another view about the end, but to a different way of regarding the relative importance of the means. For in the ordinary moral creed those means seem estimated on no rational principle.Our creed appears rather to be an irrational mixture of shaking elements. We have the moral code of Christianity, accepted in part; rejected practically by all save a few fanatics. But we do not realise how in its very principle the Christian ideals are false. And when we reject this code for another and in part a sounder morality, we are in the same condition of blindness and of practical confusion. It is here that Darwinism, with all the tendencies we may group under that name, seems destined to intervene. It will make itself felt, I believe, more and more effectually. It may force on us in some points a correction of our moral views, and a return to a non-Christian and perhaps a Hellenic ideal. I propose to illustrate here these general statements by some remarks on Retribution.Darwinism, I have said, has not even modified our ideas of the Chief Good. We may take that as - the welfare of the community realised in its members. There is, of course, a question as to meaning to be given to welfare.We may identify that with mere pleasure, or gain with mere system, or may rather view both as inseparable aspects of perfection and individuality. And the extent and nature of the community would once more be a subject for some discussion. But we are forced to enter on these controversies here. We may leave welfare undefined, and for present purpose need not distinguish the community from the state. The welfare of this whole exists, of course, nowhere outside the individuals, and the individuals again have rights and duties only as members in the whole.Q. What is most probably the authors opinion of the existing moral principles of the people?a)He thinks they have to be revamped in the light of Darwinism.b)He thinks that they are okay as they are and do not need any major change.c)He thinks that it may be a good idea to have a modicum of the immortal Darwinism in us.d)He thinks that Darwanism has influenced moral principles of the people.Correct answer is option 'B'. Can you explain this answer? covers all topics & solutions for Class 12 2024 Exam. Find important definitions, questions, meanings, examples, exercises and tests below for That the doctrines connected with the name of Mr Darwin are altering our principles has become a sort of commonplace thing to say. And moral principles are said to share in this general transformation. Now, to pass by other subjects, I do not see why Darwinism need change our ultimate moral ideas. It was not to modify our conception of the end, either for the community, or the individual, unless we have been holding views, which long before Darwin were out of date. As to the principles of ethics I perceive, in short, no sign of revolution. Darwinism has indeed helped many to truer conception of the end, but I cannot admit that it has either originated or modified that conception.And yet in ethics Darwinism after all perhaps may be revolutionary, it may lead not to another view about the end, but to a different way of regarding the relative importance of the means. For in the ordinary moral creed those means seem estimated on no rational principle.Our creed appears rather to be an irrational mixture of shaking elements. We have the moral code of Christianity, accepted in part; rejected practically by all save a few fanatics. But we do not realise how in its very principle the Christian ideals are false. And when we reject this code for another and in part a sounder morality, we are in the same condition of blindness and of practical confusion. It is here that Darwinism, with all the tendencies we may group under that name, seems destined to intervene. It will make itself felt, I believe, more and more effectually. It may force on us in some points a correction of our moral views, and a return to a non-Christian and perhaps a Hellenic ideal. I propose to illustrate here these general statements by some remarks on Retribution.Darwinism, I have said, has not even modified our ideas of the Chief Good. We may take that as - the welfare of the community realised in its members. There is, of course, a question as to meaning to be given to welfare.We may identify that with mere pleasure, or gain with mere system, or may rather view both as inseparable aspects of perfection and individuality. And the extent and nature of the community would once more be a subject for some discussion. But we are forced to enter on these controversies here. We may leave welfare undefined, and for present purpose need not distinguish the community from the state. The welfare of this whole exists, of course, nowhere outside the individuals, and the individuals again have rights and duties only as members in the whole.Q. What is most probably the authors opinion of the existing moral principles of the people?a)He thinks they have to be revamped in the light of Darwinism.b)He thinks that they are okay as they are and do not need any major change.c)He thinks that it may be a good idea to have a modicum of the immortal Darwinism in us.d)He thinks that Darwanism has influenced moral principles of the people.Correct answer is option 'B'. Can you explain this answer?.
Solutions for That the doctrines connected with the name of Mr Darwin are altering our principles has become a sort of commonplace thing to say. And moral principles are said to share in this general transformation. Now, to pass by other subjects, I do not see why Darwinism need change our ultimate moral ideas. It was not to modify our conception of the end, either for the community, or the individual, unless we have been holding views, which long before Darwin were out of date. As to the principles of ethics I perceive, in short, no sign of revolution. Darwinism has indeed helped many to truer conception of the end, but I cannot admit that it has either originated or modified that conception.And yet in ethics Darwinism after all perhaps may be revolutionary, it may lead not to another view about the end, but to a different way of regarding the relative importance of the means. For in the ordinary moral creed those means seem estimated on no rational principle.Our creed appears rather to be an irrational mixture of shaking elements. We have the moral code of Christianity, accepted in part; rejected practically by all save a few fanatics. But we do not realise how in its very principle the Christian ideals are false. And when we reject this code for another and in part a sounder morality, we are in the same condition of blindness and of practical confusion. It is here that Darwinism, with all the tendencies we may group under that name, seems destined to intervene. It will make itself felt, I believe, more and more effectually. It may force on us in some points a correction of our moral views, and a return to a non-Christian and perhaps a Hellenic ideal. I propose to illustrate here these general statements by some remarks on Retribution.Darwinism, I have said, has not even modified our ideas of the Chief Good. We may take that as - the welfare of the community realised in its members. There is, of course, a question as to meaning to be given to welfare.We may identify that with mere pleasure, or gain with mere system, or may rather view both as inseparable aspects of perfection and individuality. And the extent and nature of the community would once more be a subject for some discussion. But we are forced to enter on these controversies here. We may leave welfare undefined, and for present purpose need not distinguish the community from the state. The welfare of this whole exists, of course, nowhere outside the individuals, and the individuals again have rights and duties only as members in the whole.Q. What is most probably the authors opinion of the existing moral principles of the people?a)He thinks they have to be revamped in the light of Darwinism.b)He thinks that they are okay as they are and do not need any major change.c)He thinks that it may be a good idea to have a modicum of the immortal Darwinism in us.d)He thinks that Darwanism has influenced moral principles of the people.Correct answer is option 'B'. Can you explain this answer? in English & in Hindi are available as part of our courses for Class 12.
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Here you can find the meaning of That the doctrines connected with the name of Mr Darwin are altering our principles has become a sort of commonplace thing to say. And moral principles are said to share in this general transformation. Now, to pass by other subjects, I do not see why Darwinism need change our ultimate moral ideas. It was not to modify our conception of the end, either for the community, or the individual, unless we have been holding views, which long before Darwin were out of date. As to the principles of ethics I perceive, in short, no sign of revolution. Darwinism has indeed helped many to truer conception of the end, but I cannot admit that it has either originated or modified that conception.And yet in ethics Darwinism after all perhaps may be revolutionary, it may lead not to another view about the end, but to a different way of regarding the relative importance of the means. For in the ordinary moral creed those means seem estimated on no rational principle.Our creed appears rather to be an irrational mixture of shaking elements. We have the moral code of Christianity, accepted in part; rejected practically by all save a few fanatics. But we do not realise how in its very principle the Christian ideals are false. And when we reject this code for another and in part a sounder morality, we are in the same condition of blindness and of practical confusion. It is here that Darwinism, with all the tendencies we may group under that name, seems destined to intervene. It will make itself felt, I believe, more and more effectually. It may force on us in some points a correction of our moral views, and a return to a non-Christian and perhaps a Hellenic ideal. I propose to illustrate here these general statements by some remarks on Retribution.Darwinism, I have said, has not even modified our ideas of the Chief Good. We may take that as - the welfare of the community realised in its members. There is, of course, a question as to meaning to be given to welfare.We may identify that with mere pleasure, or gain with mere system, or may rather view both as inseparable aspects of perfection and individuality. And the extent and nature of the community would once more be a subject for some discussion. But we are forced to enter on these controversies here. We may leave welfare undefined, and for present purpose need not distinguish the community from the state. The welfare of this whole exists, of course, nowhere outside the individuals, and the individuals again have rights and duties only as members in the whole.Q. What is most probably the authors opinion of the existing moral principles of the people?a)He thinks they have to be revamped in the light of Darwinism.b)He thinks that they are okay as they are and do not need any major change.c)He thinks that it may be a good idea to have a modicum of the immortal Darwinism in us.d)He thinks that Darwanism has influenced moral principles of the people.Correct answer is option 'B'. Can you explain this answer? defined & explained in the simplest way possible. Besides giving the explanation of
That the doctrines connected with the name of Mr Darwin are altering our principles has become a sort of commonplace thing to say. And moral principles are said to share in this general transformation. Now, to pass by other subjects, I do not see why Darwinism need change our ultimate moral ideas. It was not to modify our conception of the end, either for the community, or the individual, unless we have been holding views, which long before Darwin were out of date. As to the principles of ethics I perceive, in short, no sign of revolution. Darwinism has indeed helped many to truer conception of the end, but I cannot admit that it has either originated or modified that conception.And yet in ethics Darwinism after all perhaps may be revolutionary, it may lead not to another view about the end, but to a different way of regarding the relative importance of the means. For in the ordinary moral creed those means seem estimated on no rational principle.Our creed appears rather to be an irrational mixture of shaking elements. We have the moral code of Christianity, accepted in part; rejected practically by all save a few fanatics. But we do not realise how in its very principle the Christian ideals are false. And when we reject this code for another and in part a sounder morality, we are in the same condition of blindness and of practical confusion. It is here that Darwinism, with all the tendencies we may group under that name, seems destined to intervene. It will make itself felt, I believe, more and more effectually. It may force on us in some points a correction of our moral views, and a return to a non-Christian and perhaps a Hellenic ideal. I propose to illustrate here these general statements by some remarks on Retribution.Darwinism, I have said, has not even modified our ideas of the Chief Good. We may take that as - the welfare of the community realised in its members. There is, of course, a question as to meaning to be given to welfare.We may identify that with mere pleasure, or gain with mere system, or may rather view both as inseparable aspects of perfection and individuality. And the extent and nature of the community would once more be a subject for some discussion. But we are forced to enter on these controversies here. We may leave welfare undefined, and for present purpose need not distinguish the community from the state. The welfare of this whole exists, of course, nowhere outside the individuals, and the individuals again have rights and duties only as members in the whole.Q. What is most probably the authors opinion of the existing moral principles of the people?a)He thinks they have to be revamped in the light of Darwinism.b)He thinks that they are okay as they are and do not need any major change.c)He thinks that it may be a good idea to have a modicum of the immortal Darwinism in us.d)He thinks that Darwanism has influenced moral principles of the people.Correct answer is option 'B'. Can you explain this answer?, a detailed solution for That the doctrines connected with the name of Mr Darwin are altering our principles has become a sort of commonplace thing to say. And moral principles are said to share in this general transformation. Now, to pass by other subjects, I do not see why Darwinism need change our ultimate moral ideas. It was not to modify our conception of the end, either for the community, or the individual, unless we have been holding views, which long before Darwin were out of date. As to the principles of ethics I perceive, in short, no sign of revolution. Darwinism has indeed helped many to truer conception of the end, but I cannot admit that it has either originated or modified that conception.And yet in ethics Darwinism after all perhaps may be revolutionary, it may lead not to another view about the end, but to a different way of regarding the relative importance of the means. For in the ordinary moral creed those means seem estimated on no rational principle.Our creed appears rather to be an irrational mixture of shaking elements. We have the moral code of Christianity, accepted in part; rejected practically by all save a few fanatics. But we do not realise how in its very principle the Christian ideals are false. And when we reject this code for another and in part a sounder morality, we are in the same condition of blindness and of practical confusion. It is here that Darwinism, with all the tendencies we may group under that name, seems destined to intervene. It will make itself felt, I believe, more and more effectually. It may force on us in some points a correction of our moral views, and a return to a non-Christian and perhaps a Hellenic ideal. I propose to illustrate here these general statements by some remarks on Retribution.Darwinism, I have said, has not even modified our ideas of the Chief Good. We may take that as - the welfare of the community realised in its members. There is, of course, a question as to meaning to be given to welfare.We may identify that with mere pleasure, or gain with mere system, or may rather view both as inseparable aspects of perfection and individuality. And the extent and nature of the community would once more be a subject for some discussion. But we are forced to enter on these controversies here. We may leave welfare undefined, and for present purpose need not distinguish the community from the state. The welfare of this whole exists, of course, nowhere outside the individuals, and the individuals again have rights and duties only as members in the whole.Q. What is most probably the authors opinion of the existing moral principles of the people?a)He thinks they have to be revamped in the light of Darwinism.b)He thinks that they are okay as they are and do not need any major change.c)He thinks that it may be a good idea to have a modicum of the immortal Darwinism in us.d)He thinks that Darwanism has influenced moral principles of the people.Correct answer is option 'B'. Can you explain this answer? has been provided alongside types of That the doctrines connected with the name of Mr Darwin are altering our principles has become a sort of commonplace thing to say. And moral principles are said to share in this general transformation. Now, to pass by other subjects, I do not see why Darwinism need change our ultimate moral ideas. It was not to modify our conception of the end, either for the community, or the individual, unless we have been holding views, which long before Darwin were out of date. As to the principles of ethics I perceive, in short, no sign of revolution. Darwinism has indeed helped many to truer conception of the end, but I cannot admit that it has either originated or modified that conception.And yet in ethics Darwinism after all perhaps may be revolutionary, it may lead not to another view about the end, but to a different way of regarding the relative importance of the means. For in the ordinary moral creed those means seem estimated on no rational principle.Our creed appears rather to be an irrational mixture of shaking elements. We have the moral code of Christianity, accepted in part; rejected practically by all save a few fanatics. But we do not realise how in its very principle the Christian ideals are false. And when we reject this code for another and in part a sounder morality, we are in the same condition of blindness and of practical confusion. It is here that Darwinism, with all the tendencies we may group under that name, seems destined to intervene. It will make itself felt, I believe, more and more effectually. It may force on us in some points a correction of our moral views, and a return to a non-Christian and perhaps a Hellenic ideal. I propose to illustrate here these general statements by some remarks on Retribution.Darwinism, I have said, has not even modified our ideas of the Chief Good. We may take that as - the welfare of the community realised in its members. There is, of course, a question as to meaning to be given to welfare.We may identify that with mere pleasure, or gain with mere system, or may rather view both as inseparable aspects of perfection and individuality. And the extent and nature of the community would once more be a subject for some discussion. But we are forced to enter on these controversies here. We may leave welfare undefined, and for present purpose need not distinguish the community from the state. The welfare of this whole exists, of course, nowhere outside the individuals, and the individuals again have rights and duties only as members in the whole.Q. What is most probably the authors opinion of the existing moral principles of the people?a)He thinks they have to be revamped in the light of Darwinism.b)He thinks that they are okay as they are and do not need any major change.c)He thinks that it may be a good idea to have a modicum of the immortal Darwinism in us.d)He thinks that Darwanism has influenced moral principles of the people.Correct answer is option 'B'. Can you explain this answer? theory, EduRev gives you an
ample number of questions to practice That the doctrines connected with the name of Mr Darwin are altering our principles has become a sort of commonplace thing to say. And moral principles are said to share in this general transformation. Now, to pass by other subjects, I do not see why Darwinism need change our ultimate moral ideas. It was not to modify our conception of the end, either for the community, or the individual, unless we have been holding views, which long before Darwin were out of date. As to the principles of ethics I perceive, in short, no sign of revolution. Darwinism has indeed helped many to truer conception of the end, but I cannot admit that it has either originated or modified that conception.And yet in ethics Darwinism after all perhaps may be revolutionary, it may lead not to another view about the end, but to a different way of regarding the relative importance of the means. For in the ordinary moral creed those means seem estimated on no rational principle.Our creed appears rather to be an irrational mixture of shaking elements. We have the moral code of Christianity, accepted in part; rejected practically by all save a few fanatics. But we do not realise how in its very principle the Christian ideals are false. And when we reject this code for another and in part a sounder morality, we are in the same condition of blindness and of practical confusion. It is here that Darwinism, with all the tendencies we may group under that name, seems destined to intervene. It will make itself felt, I believe, more and more effectually. It may force on us in some points a correction of our moral views, and a return to a non-Christian and perhaps a Hellenic ideal. I propose to illustrate here these general statements by some remarks on Retribution.Darwinism, I have said, has not even modified our ideas of the Chief Good. We may take that as - the welfare of the community realised in its members. There is, of course, a question as to meaning to be given to welfare.We may identify that with mere pleasure, or gain with mere system, or may rather view both as inseparable aspects of perfection and individuality. And the extent and nature of the community would once more be a subject for some discussion. But we are forced to enter on these controversies here. We may leave welfare undefined, and for present purpose need not distinguish the community from the state. The welfare of this whole exists, of course, nowhere outside the individuals, and the individuals again have rights and duties only as members in the whole.Q. What is most probably the authors opinion of the existing moral principles of the people?a)He thinks they have to be revamped in the light of Darwinism.b)He thinks that they are okay as they are and do not need any major change.c)He thinks that it may be a good idea to have a modicum of the immortal Darwinism in us.d)He thinks that Darwanism has influenced moral principles of the people.Correct answer is option 'B'. Can you explain this answer? tests, examples and also practice Class 12 tests.
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