Hume's Treatise of Morals: And Selections from the Treatise of the PassionsGinn & Company, 1893 - 275 หน้า |
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action advantage agreeable approbation argument arises artificial assert Atheism attended betwixt causes character chuse conception concerning conduct connexion consequence consider consider'd contrary convention cou'd David Hume degree deriv'd doctrine duty effect empiricism entirely establish'd esteem esteem'd ethics execution of justice farther force give hatred human nature Hume Hume's humility ideas imagination immediately influence injustice interest invention judgment justice kind liberty mankind manner matter ment merely merit mind moral distinctions moral obligation necessity notions obedience objects observ'd observe origin ourselves particular passions person philosophic sceptic philosophy pleasure and pain positive law possess'd present pride principles produce promise qualities ratiocinative reason reductio ad absurdum regard relation relations of ideas render rules scepticism sense of morality sentiments shew shou'd society suppos'd suppose sympathy tendency theory thing tion tis evident tis impossible twill uneasiness utilitarianism vice and virtue violent virtuous motive volition wou'd never
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หน้า 85 - 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.
หน้า 98 - Since morals, therefore, have an influence on the actions and affections, it follows, that they cannot be deriv'd from reason; and that because reason alone, as we have already prov'd, 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.
หน้า 111 - I cannot forbear adding to these reasonings an observation, which may, perhaps, be found of some importance. In every system of morality which I have hitherto met with, I have always remarked, that the author proceeds for some time in the ordinary way of reasoning, and establishes the being of a God, or makes observations concerning human affairs; when of a sudden I am surprised to find, that instead of the usual copulations of propositions, is...
หน้า 112 - ... to pass our lives with those we hate or contemn. A very play or romance may afford us instances of this pleasure, which virtue conveys to us; and pain, which arises from vice. Now since the distinguishing impressions, by which moral good or evil is known, are nothing but particular pains or pleasures...
หน้า 168 - Tis selflove which is their real origin ; and as the self-love of one person is naturally contrary to that of another, these several interested passions are oblig'd to adjust themselves after such a manner as to concur in some system of conduct and behaviour. This system, therefore, comprehending the interest of each individual, is of course advantageous to the public ; tho' it be not intended for that purpose by the inventors.
หน้า 85 - A passion is an original existence, or, if you will, modification of existence, and contains not any representative quality, which renders it a copy of any other existence or modification. When I am angry, I am actually possest with the passion, and in that emotion have no more a reference to any other object, than when I am thirsty, or sick, or more than five foot high.
หน้า 131 - Mankind is an inventive species ; and where an invention is obvious and absolutely necessary, it may as properly be said to be natural as any thing that proceeds immediately from original principles, without the intervention of thought or reflection. Tho' the rules of justice be artificial, they are not arbitrary.
หน้า 172 - ... very dangerous and uncertain. You have the same propension that I have in favour of what is contiguous above what is remote. You are, therefore, naturally carried to commit acts of injustice as well as me. Your example both pushes me forward in this way by imitation, and also affords me a new reason for any breach of equity, by shewing me that I should be the cully of my integrity, if I alone should impose on myself a severe restraint amidst the licentiousness of others.
หน้า 126 - ... that the principal disturbance in society arises from those goods, which we call external, and from their looseness and easy transition from one person to another ; they must seek for a remedy, by putting these goods, as far as possible, on the same footing with the fix'd and constant advantages of the mind and body. This can be done...
หน้า 127 - Two men, who pull the oars of a boat, do it by an agreement or convention, tho' they have never given promises to each other.