The Philosophy of the Active and Moral Powers of Man |
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Page vii
... OF OUR DUTY . CHAPTER I. OF THE DUTIES WHICH RESPECT THE DEITY , 304 CHAPTER II . OF THE DUTIES WHICH RESPECT OUR FELLOW- CREATURES , SECT . I. Of Benevolence , 313 314 329 340 351 II . Of Justice , III . CONTENTS . vii.
... OF OUR DUTY . CHAPTER I. OF THE DUTIES WHICH RESPECT THE DEITY , 304 CHAPTER II . OF THE DUTIES WHICH RESPECT OUR FELLOW- CREATURES , SECT . I. Of Benevolence , 313 314 329 340 351 II . Of Justice , III . CONTENTS . vii.
Page viii
Dugald Stewart James Walker. 329 340 351 II . Of Justice , III . Of the Right of Property , IV . Of Veracity , CHAPTER III . OF THE DUTIES WHICH RESPECT OURSELVES , SECT . I. Of the Duty of employing the Means we possess to secure our ...
Dugald Stewart James Walker. 329 340 351 II . Of Justice , III . Of the Right of Property , IV . Of Veracity , CHAPTER III . OF THE DUTIES WHICH RESPECT OURSELVES , SECT . I. Of the Duty of employing the Means we possess to secure our ...
Page 39
... justice to the conciseness and spirit of Pliny's own language , I shall , for the sake of my unlearned readers , quote the anecdote referred to above , in the admirable translation of Mr. Melmoth . " I have frequently observed , that ...
... justice to the conciseness and spirit of Pliny's own language , I shall , for the sake of my unlearned readers , quote the anecdote referred to above , in the admirable translation of Mr. Melmoth . " I have frequently observed , that ...
Page 87
... justice , or of moral good or evil . It is plainly peculiar to a rational nature , though perhaps it is not very distinguishable from instinctive or animal resentment in the ruder state of our MALEVOLENT AFFECTIONS . 87.
... justice , or of moral good or evil . It is plainly peculiar to a rational nature , though perhaps it is not very distinguishable from instinctive or animal resentment in the ruder state of our MALEVOLENT AFFECTIONS . 87.
Page 92
... on the principles now stated , to account for the origin of our sense of justice . The passion of resentment , he thinks , when excited by a personal injury , would set no bounds to its gratification 92 INSTINCTIVE PRINCIPLES OF ACTION .
... on the principles now stated , to account for the origin of our sense of justice . The passion of resentment , he thinks , when excited by a personal injury , would set no bounds to its gratification 92 INSTINCTIVE PRINCIPLES OF ACTION .
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Common terms and phrases
active principles agreeable animal appears appetites argument arises Aristotle association of ideas atheism beauty cause cerning Chap character Cicero circumstances conceive concerning conduct conscience consequence consider constitution Cudworth Deontology disposition distinction doctrine Epictetus Epicurean Epicurus Essay ethics express external fact feel fellow-creatures free agency free-will habits happiness Hobbes human nature ideas imagination influence instance instinctive interest judgment justice La Rochefoucauld liberty Lord Kames Lord Shaftesbury mankind means ment merit moral constitution moral faculty Moral Philosophy moral sentiments moralists motive necessary necessitarians necessity notions object observe opinion origin ourselves pain pantheism particular passage passion perception philosophers Plato pleasure prescience present principle of action question reason regard remark respect right and wrong rules says Sect self-love selfish society species supposed tendency Theory of Moral thing tion truth usury virtue virtuous volition words writers
Popular passages
Page 133 - Unto a stranger thou mayest lend upon usury ; but unto thy brother thou shalt not lend upon usury : that the LORD thy God may bless thee in all that thou settest thine hand to in the land whither thou goest to possess it.
Page 23 - 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 306 - 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 371 - 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 109 - I will omit much usual declamation on the dignity and capacity of our nature ; the superiority of the soul to the body, of the rational to the animal part of our constitution ; upon the worthiness, refinement, and delicacy of some satisfactions, or the meanness, grossness, and sensuality of others ; because I hold that pleasures differ in nothing but in continuance and intensity...
Page 211 - Mind, mind alone, (bear witness, Earth and Heaven!) The living fountains in itself contains Of beauteous and sublime...
Page 62 - ... 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. Grave natures, led by custom, and therefore constant, are commonly loving husbands, as was said of Ulysses, ' Vetulam suam praetulit immortalitati.
Page 85 - When we see a stroke aimed and just ready to fall upon the leg or arm of another person, we naturally shrink and draw back our own leg or our own arm; and when it does fall, we feel it in some measure, and are hurt by it as well as the sufferer.
Page 7 - We must therefore glean up our experiments in this science from a cautious observation of human life, and take them as they appear in the common course of the world, by men's behaviour in company, in affairs, and in their pleasures. Where experiments of this kind are judiciously collected and compared, we may hope to establish on them a science, which will not be inferior in certainty, and will be much superior in utility to any other of human comprehension.
Page 325 - What magic is there in the pronoun "my," that should justify us in overturning the decisions of impartial truth? My brother or my father may be a fool or a profligate, malicious, lying or dishonest. If they be, of what consequence is it that they are mine? "But to my father I am indebted for existence; he supported me in the helplessness of infancy.