The Works of Thomas Reid ...: With Account of His Life and Writings, Volume 4Samuel Etheridge, Jun'r., 1815 - Philosophy |
From inside the book
Results 1-5 of 51
Page 4
... natural or an artificial virtue VI . Of the nature and obligation of a contract VII . That moral approbation implies a real judgment 308 319 326 335 348 383 405 ESSAYS ON THE ACTIVE POWERS OF THE HUMAN MIND . iv CONTENTS .
... natural or an artificial virtue VI . Of the nature and obligation of a contract VII . That moral approbation implies a real judgment 308 319 326 335 348 383 405 ESSAYS ON THE ACTIVE POWERS OF THE HUMAN MIND . iv CONTENTS .
Page 10
... implies a belief that there is such a being , and that we can communicate our thoughts to him . Desire and will are solitary acts , which do not imply any such communication or belief . The immediate object of volition therefore , must ...
... implies a belief that there is such a being , and that we can communicate our thoughts to him . Desire and will are solitary acts , which do not imply any such communication or belief . The immediate object of volition therefore , must ...
Page 70
... imply no concern for the good of others . Nor can they justly be called selfish , though they be commonly referred to that class . An appetite draws us to a certain object , without regard to its being good for us , or ill . There is no ...
... imply no concern for the good of others . Nor can they justly be called selfish , though they be commonly referred to that class . An appetite draws us to a certain object , without regard to its being good for us , or ill . There is no ...
Page 80
... implies neither self- love nor benevolence . The same thing may be applied to the desires of esteem and of knowledge . The wise intention of nature in giving us these de- sires , is no less evident than in giving our natural appe- tites ...
... implies neither self- love nor benevolence . The same thing may be applied to the desires of esteem and of knowledge . The wise intention of nature in giving us these de- sires , is no less evident than in giving our natural appe- tites ...
Page 87
... imply any good nor ill affection toward any other person , nor even tow- ard ourselves . They cannot therefore , with propriety , be called either selfish or social . But there are various principles of action in man , which have ...
... imply any good nor ill affection toward any other person , nor even tow- ard ourselves . They cannot therefore , with propriety , be called either selfish or social . But there are various principles of action in man , which have ...
Other editions - View all
Common terms and phrases
2dly according active power agreeable animal principles appears appetite argument believe benevolent affections brute animals cause Cicero common commonly conceive conception conduct conscience consequence consider constitution contrary degree deliberate desire determination duty efficient cause Epicurean Epicurus esteem evident exertion existence favour feeling free agent give habit happiness human nature Hume hurt implies impulse imputed influence injury instinct intention judge judgment justice justly kind knowledge language laws of nature mankind maxima and minima means ment mind moral agent moral approbation moral faculty moral obligation motive natural signs necessary necessity never notion object observed operations opinion passion perceive perfect person philosophers pleasure prescience present principles of action produce proper properly quire rational reason regard rules sense society sophism species suppose things thought tion true ture understanding uneasy sensation virtue virtuous volition voluntary wise word wrong
Popular passages
Page 128 - And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her and he did eat.
Page 304 - Cast away from you all your transgressions, whereby ye have transgressed ; and make you a new heart and a new spirit : for why will ye die, 0 house of Israel ? For I have no pleasure in the death of him that dieth, saith the Lord God : wherefore turn yourselves, and live ye.
Page 416 - Tis not contrary to reason to prefer the destruction of the whole world to the scratching of my finger. 'Tis not contrary to reason for me to choose my total ruin, to prevent the least uneasiness of an Indian or person wholly unknown to me.
Page 303 - Yet ye say, The way of the Lord is not equal. Hear now, O house of Israel ; is not my way equal ? are not your ways unequal...
Page 303 - will not suffer us to be tempted above what we are able to bear...
Page viii - Matter of scorn, not to be given the foe. However, I with thee have fix'd my lot, Certain to undergo like doom; if death Consort with thee, death is to me as life; So forcible within my heart I feel The bond of nature draw me to my own, My own in thee, for what thou art is mine; Our state cannot be sever'd, we are one, One flesh; to lose thee were to lose myself.
Page 128 - Goddess humane, reach then, and freely taste. He ended; and his words, replete with guile, Into her heart too easy entrance won...
Page 418 - ... 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...
Page iv - I have said, that the question itself is altogether improper; and it is as insignificant to ask whether man's will be free, as to ask whether his sleep be swift, or his virtue square; liberty being as little applicable to the will, as swiftness of motion is to sleep, or squareness to virtue.
Page 303 - Repent and turn yourselves from all your transgressions; so iniquity shall not be your ruin. Cast away from you all your transgressions, whereby ye have transgressed: and make you a new heart and a new spirit: for why will ye die, O house of Israel? For I have no pleasure in the death of him that dieth, saith the Lord God: wherefore turn yourselves, and live ye (Ezek., 18: 27-32).