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A Treatise on Human Nature: Being an Attempt to Introduce the ..., Том 1
Повний перегляд - 1878
according action advantage affections agreeable appear arises attended beauty become betwixt cause character circumstances common concerning consequently consider considerable consists contiguous contrary depends deriv'd desire determined difficulty direct distinction easily easy emotion entirely equally esteem evil excite existence experience farther feeling follows force former give greater happiness hatred human humility ideas imagination immediately impossible impressions influence instance interest judgment justice kind latter laws less lively manner means merely mind moral motive natural necessary never object obligation observe operate opposition original ourselves pain particular passions person philosophy pleasure possession possible present pride principles proceed produce promises qualities question reason reflection regard relation resemblance riches rules satisfaction SECT sensation sense sensible sentiments separate shou'd situation society sufficient suppose sympathy thing thinking thought tion tis evident transition uneasiness vice virtue whole wou'd
Сторінка 197 - Reason is, and ought only to be the slave of the passions, and can never pretend to any other office than to serve and obey them.
Сторінка 394 - Look round the world: Contemplate the whole and every part of it: You will find it to be nothing but one great machine, subdivided into an infinite number of lesser machines, which again admit of subdivisions, to a degree beyond what human senses and faculties can trace and explain. All these various machines, and even their most minute parts, are adjusted to each other with an accuracy, which ravishes into admiration all men, who have ever contemplated them.
Сторінка 394 - The curious adapting of means to ends, throughout all nature, resembles exactly, though it much exceeds, the productions of human contrivance; of human design, thought, wisdom, and intelligence. Since therefore the effects resemble each other, we are led to infer, by all the rules of analogy, that the causes also resemble; and that the Author of nature is somewhat similar to the mind of man; though possessed of much larger faculties, proportioned to the grandeur of the work, which he has executed.
Сторінка 442 - And is it possible, CLEANTHES, said PHILO, that after all these reflections, and infinitely more, which might be suggested, you can still persevere in your anthropomorphism, and assert the moral attributes of the Deity, his justice, benevolence, mercy, and rectitude, to be of the same nature with these virtues in human creatures?
Сторінка 469 - If the whole of Natural Theology, as jome people seem to maintain, resolves itself into one simple, though somewhat ambiguous, at least undefined proposition, That the cause or causes of order in the universe probably bear some remote analogy to human intelligence...
Сторінка 237 - Since morals, therefore, have an influence on the actions and affections, it follows that they cannot be derived from reason; and that because reason alone, as we have already proved, can never have any such influence. Morals excite passions, and produce or prevent actions. Reason of itself is utterly impotent in this particular. The rules of morality, therefore, are not conclusions of our reason.
Сторінка 248 - I am surprised to find, that instead of the usual copulations of propositions, is, and is not, I meet with no proposition that is not connected with an ought, or an ought not. This change is imperceptible ; but is, however, of the last consequence. For as this ought, or ought not, expresses some new relation or affirmation...
Сторінка 434 - Whatever we conceive as existent, we can also conceive as nonexistent. There is no being, therefore, whose nonexistence implies a contradiction. Consequently there is no being whose existence is demonstrable. I propose this argument as entirely decisive, and am willing to rest the whole controversy upon it.
Сторінка 398 - ... why select so minute, so weak, so bounded a principle as the reason and design of animals is found to be upon this planet? What peculiar privilege has this little agitation of the brain which we call thought, that we must thus make it the model of the whole universe?