Quotes of All Topics . Occasions . Authors
It is with books as with women, where a certain plainness of manner and of dress is more engaging than that glare of paint and airs and apparel which may dazzle the eye, but reaches not the affections.
There is not to be found, in all history, any miracle attested by a sufficient number of men, of such unquestioned good sense, education and learning, as to secure us against all delusion in themselves.
In public affairs men are often better pleased that the truth, though known to everybody, should be wrapped up under a decent cover than if it were exposed in open daylight to the eyes of all the world.
What we call a mind is nothing but a heap or collection of different perceptions, united together by certain relations and supposed, though falsely, to be endowed with a perfect simplicity and identity.
The mention of one apartment in a building naturally introduces an enquiry or discourse concerning the others: and if we think ofa wound, we can scarcely forbear reflecting on the pain which follows it.
Berkeley , Hume, Kant , Fichte , Hegel , James , Bergson all are united in one earnest attempt, the attempt to reinstate man with his high spiritual claims in a place of importance in the cosmic scheme.
If refined sense, and exalted sense, be not so useful as common sense, their rarity, their novelty, and the nobleness of their objects, make some compensation, and render them the admiration of mankind.
Enthusiasm, being the infirmity of bold and ambitious tempers, is naturally accompanied with a spirit of liberty; as superstition,on the contrary, renders men tame and abject, and fits them for slavery.
Few enjoyments are given from the open and liberal hand of nature; but by art, labor and industry we can extract them in great abundance. Hence, the ideas of property become necessary in all civil society.
Eloquence, at its highest pitch, leaves little room for reason or reflection, but addresses itself entirely to the desires and affections, captivating the willing hearers, and subduing their understanding.
The whole of natural theologyresolves itself into one simple, though somewhat ambiguous proposition, That the cause or causesof order in the universe probably bear some remote analogy to human intelligence.
There is nothing, in itself, valuable or despicable, desirable or hateful, beautiful or deformed; but that these attributes arise from the particular constitution and fabric of human sentiment and affection.
Manufacturers...gradually shift their places, leaving those countries and provinces which they have already enriched, and flying to others, whether they are allured by the cheapness of provisions and labour.
Enthusiasm produces the most cruel disorders in human society; but its fury is like that of thunder and tempest, which exhaust themselves in a little time, and leave the air more calm and serene than before.
... The idea of God, as meaning an infinitely intelligent, wise and good Being, arises from reflecting on the operations of our own mind, and augmenting, without limit, those qualities of goodness and wisdom.
[Rousseau] has not had the precaution to throw any veil over his sentiments; and as he scorns to dissemble his contempt of established opinions, he could not wonder that all the zealots were in arms against him.
The heights of popularity and patriotism are still the beaten road to power and tyranny; flattery to treachery; standing armies to arbitrary government; and the glory of God to the temporal interest of the clergy.
Mankind are so much the same, in all times and places, that history informs us of nothing new or strange in this particular. Its chief use is only to discover the constant and universal principles of human nature.
It is harder to avoid censure than to gain applause; for this may be done by one great or wise action in an age. But to escape censure a man must pass his whole life without saying or doing one ill or foolish thing
One would appear ridiculous who would say, that it is only probable the sun will rise to-morrow, or that all men must die; thoughit is plain we have no further assurance of these facts than what experience affords us.
I may venture to affirm the rest of mankind, that they are nothing but a bundle or collection of different perceptions, which succeed each other with an inconceivable rapidity, and are in a perpetual flux and movement.
If God is omnipotent, omniscient and wholly good, whence evil? If God wills to prevent evil but cannot, then He is not omnipotent. If He can prevent evil but does not, then he is not good. In either case he is not God.
That the corruption of the best thing produces the worst, is grown into a maxim, and is commonly proved, among other instances, by the pernicious effects of superstition and enthusiasm, the corruptions of true religion.
It were better, never to look beyond the present material world. By supposing it to contain the principle of its order within itself, we really assert it to be God; and the sooner we arrive at that divinity, the better.
The forming of general maxims from particular observation is a very nice operation; and nothing is more usual, from haste or a narrowness of mind, which sees not on all sides, than to commit mistakes in this particular.
The end of all moral speculations is to teach us our duty; and, by proper representations of the deformity of vice and beauty of virtue, beget correspondent habits, and engage us to avoid the one, and embrace the other.
In our reasonings concerning matter of fact, there are all imaginable degrees of assurance, from the highest certainty to the lowest species of moral evidence. A wise man, therefore, proportions his belief to the evidence.
Custom, then, is the great guide of human life. It is that principle alone, which renders our experience useful to us, and makes us expect, for the future, a similar train of events with those which have appeared in the past.
A CAUSE is an object precedent and contiguous to another, and so united with it that the idea of the one determines the mind to form the idea of the other, and the impression of the one to form a more lively idea of the other.
It seems to me, that the only Objects of the abstract Sciences or of Demonstration is Quantity and Number, and that all Attempts to extend this more perfect Species of Knowledge beyond these Bounds are mere Sophistry and Illusion.
The minds of men are mirrors to one another, not only because they reflect each other's emotions, but also because those rays of passions, sentiments and opinions may be often reverberated, and may decay away by insensible degrees.
Such a superiority do the pursuits of literature possess above every other occupation, that even he who attains but a mediocrity in them, merits the pre-eminence above those that excel the most in the common and vulgar professions.
If morality had naturally no influence on human passions and actions, it were in vain to take such pains to inculcate it; and nothing would be more fruitless than that multitude of rules and precepts with which all moralists abound.
Liberty is a blessing so inestimable, that, wherever there appears any probability of recovering it, a nation may willingly run many hazards, and ought not even to repine at the greatest effusion of blood or dissipation of treasure.
Nothing can be more real, or concern us more, than our own sentiments of pleasure and uneasiness; and if these be favourable to virtue and unfavourable to vice, no more can be requisite to the regulation of our conduct and behavior.
Does a man of sense run after every silly tale of hobgoblins or fairies, and canvass particularly the evidence? I never knew anyone, that examined and deliberated about nonsense who did not believe it before the end of his enquiries.
As every inquiry which regards religion is of the utmost importance, there are two questions in particular which challenge our attention, to wit, that concerning its foundation in reason, and that concerning it origin in human nature.
All that belongs to human understanding, in this deep ignorance and obscurity, is to be sceptical, or at least cautious, and not to admit of any hypothesis whatever, much less of any which is supported by no appearance of probability.
But I would still reply, that the knavery and folly of men are such common phenomena, that I should rather believe the most extraordinary events to arise from their concurrence, than admit of so signal a violation of the laws of nature
In ancient times, bodily strength and dexterity, being of greater use and importance in war, was also much more esteemed and valued, than at present. ... In short, the different ranks of men are, in a great measure, regulated by riches.
We learn the influence of our will from experience alone. And experience only teaches us, how one event constantly follows another; without instructing us in the secret connexion, which binds them together, and renders them inseparable.
It is seldom, that liberty of any kind is lost all at once. Slavery has so frightful an aspect to men accustomed to freedom, that it must steal upon them by degrees, and must disguise itself in a thousand shapes, in order to be received.
And though the philosopher may live remote from business, the genius of philosophy, if carefully cultivated by several, must gradually diffuse itself throughout the whole society, and bestow a similar correctness on every art and calling.
When we reflect on our past sentiments and affections, our thought is a faithful mirror, and copies its objects truly; but the colours which it employs are faint and dull, in comparison of those in which our original perceptions were clothed.
Everything is sold to skill and labor; and where nature furnishes the materials, they are still rude and unfinished, till industry, ever active and intelligent, refines them from their brute state, and fits them for human use and convenience.
Every movement of the theater by a skilful poet is communicated, as it were, by magic, to the spectators; who weep, tremble, resent, rejoice, and are inflamed with all the variety of passions which actuate the several personages of the drama.
We need only reflect on what has been prov'd at large, that we are never sensible of any connexion betwixt causes and effects, and that 'tis only by our experience of their constant conjunction, we can arrive at any knowledge of this relation.
We may observe that, in displaying the praises of any humane, beneficent man, there is one circumstance which never fails to be amply insisted on, namely, the happiness and satisfaction, derived to society from his intercourse and good offices.
Among the arts of conversation no one pleases more than mutual deference or civility, which leads us to resign our own inclinations to those of our companions, and to curb and conceal that presumption and arrogance so natural to the human mind.
And whoever is moved by Faith to assent to it, is conscious of a continued miracle in his own person, which subverts all the principles of his understanding, and gives him a determination to believe what is most contrary to custom and experience.