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tion towards all sources of injury, real or imaginative, because it gives us so much trouble with its suggestions, at an age when better means of self protection are at our disposal, it is so clearly the business of all reflective knowledge of evil not to indulge in it but to subdue it. Its instinctive character forces itself irresistively on our convictions. It is the sudden rising against opposition and harm of any kind, real or prospective, without originally any idea of moral injury or the reflection on the nature of the object that hurts us. Again, all those persons who attempt to put stress on the enjoyment of sense, do so obviously on the erroneous notion that the beautiful is resolvable into what is pleasing to the senses and they propose to show how a certain stock of primitive sensible pleasures spreads and ramifies by countless association and confers a factitious attraction on a thousand things in themselves indifferent. But this is absurd! For their character is changed into something odious as soon as they become self-chosen indulgents. Those who smoothly indulge in gratification of
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