The Philosophy of the Active and Moral Powers of Man |
From inside the book
Results 1-5 of 100
Page 7
... consider , it is evident that this reflection and premeditation would so disturb the operation of my natural principles , as must render it impossible to form any just conclusion from the phenomenon . We must therefore glean up our ...
... consider , it is evident that this reflection and premeditation would so disturb the operation of my natural principles , as must render it impossible to form any just conclusion from the phenomenon . We must therefore glean up our ...
Page 16
... consider as a mere exercise of their animal powers , but which , if we reflect on the limited province of sight prior to experience , and on the 16 INSTINCTIVE PRINCIPLES OF ACTION . CHAPTER II OF OUR DESIRES, The Desire of Knowledge,
... consider as a mere exercise of their animal powers , but which , if we reflect on the limited province of sight prior to experience , and on the 16 INSTINCTIVE PRINCIPLES OF ACTION . CHAPTER II OF OUR DESIRES, The Desire of Knowledge,
Page 22
... consider it with some attention . II . The Theory of Hobbes stated and refuted . ] The question with respect to the social or the solitary nature of man seems to me to amount to this ; whether man has any disinterested principles which ...
... consider it with some attention . II . The Theory of Hobbes stated and refuted . ] The question with respect to the social or the solitary nature of man seems to me to amount to this ; whether man has any disinterested principles which ...
Page 30
... consider this as merely a question of speculative curiosity ; for , upon either supposition , the desire of esteem is equally the work of nature ; and consequently , upon either supposition , it is equally unphilosophical to attempt ...
... consider this as merely a question of speculative curiosity ; for , upon either supposition , the desire of esteem is equally the work of nature ; and consequently , upon either supposition , it is equally unphilosophical to attempt ...
Page 32
... consider the desire of posthumous fame as an ul- timate fact in our nature , for he proposes a theory to account for it . " It is , " says he , " a stupid delusion , when men imagine themselves present and enjoying that fame at the ...
... consider the desire of posthumous fame as an ul- timate fact in our nature , for he proposes a theory to account for it . " It is , " says he , " a stupid delusion , when men imagine themselves present and enjoying that fame at the ...
Other editions - View all
Common terms and phrases
affections agreeable animal appears appetites argument arises Aristotle association of ideas atheism beauty benevolence cause cerning Chap character Cicero circumstances conceive concerning conduct conscience consequence consider constitution Cudworth desire disposition doctrine Encyclopædia Britannica Epicurean Epicurus Essay Ethics evil express external fact feel free agency habits happiness Hobbes human nature Hutcheson ideas instinctive interest justice La Rochefoucauld liberty Lord Shaftesbury mankind means ment merit metaphysical moral constitution moral distinctions moral faculty Moral Philosophy moral sense moral sentiments moralists motive necessary necessitarians necessity notions object observation opinion origin ourselves pain particular passions perception philosophers Plato pleasure prescience present principle of action qualities question reason regard remark respect right and wrong rules says Sect self-love selfish Smith society species spect supposed Theory of Moral thing tion truth usury vice virtue virtuous volition words writers
Popular passages
Page 226 - Look then abroad through Nature, to the range Of planets, suns, and adamantine spheres, Wheeling unshaken through the void immense ; And speak, O man ! does this capacious scene, With half that kindling majesty, dilate Thy strong conception, as when Brutus rose Refulgent from the stroke of...
Page 25 - Heav'n forming each on other to depend, A master, or a servant, or a friend, Bids each on other for assistance call, 'Till one Man's weakness grows the strength of all.
Page 397 - It is as natural to die as to be born; and to a little infant, perhaps, the one is as painful as the other. He that dies in an earnest pursuit, is like one that is wounded in hot blood; who, for the time, scarce feels the hurt; and therefore a mind fixed and bent upon somewhat that is good, doth avert the dolours of death; but, above all, believe it, the sweetest canticle is, 'Nunc dimittis' when a man hath obtained worthy ends and expectations.
Page 206 - Thus the distinct boundaries and offices of reason and of taste are easily ascertained. The former conveys the knowledge of truth and falsehood: The latter gives the sentiment of beauty and deformity, vice and virtue. The one discovers objects, as they really stand in nature, without addition or diminution: The other has a productive faculty, and gilding or staining all natural objects with the colours, borrowed from internal sentiment, raises, in a manner, a new creation.
Page 225 - Mind, mind alone, (bear witness, Earth and Heaven!) The living fountains in itself contains Of beauteous and sublime...
Page 240 - Romse, alia Athenis, alia nunc, alia posthac ; sed et omnes gentes, et omni tempore una lex et sempiterna et immutabilis continebit ; unusque erit communis quasi magister et imperator omnium Deus.
Page 141 - Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, usury of anything that is lent upon usury...
Page 327 - fair light, And thou enlighten'd earth, so fresh and gay, Ye hills, and dales, ye rivers, woods, and plains, And ye that live and move, fair creatures, tell, Tell, if ye saw, how came I thus, how here?
Page 299 - In the words of the sect which in our own day has most perseveringly inculcated and most perversely misunderstood this great doctrine, his character is formed for him, and not by him ; therefore his wishing that it had been formed differently is of no use ; he has no power to alter it. But this is a grand error. He has, to a certain extent, a power to alter his character. Its being, in the ultimate resort, formed for him, is not inconsistent with its being, in part, formed by him as one of the intermediate...
Page 66 - ... yet, on the other side, they are more cruel and hard-hearted (good to make severe inquisitors), because their tenderness is not so oft called upon.