History of English Thought in the Eighteenth Century, Volume 2Smith, Elder, 1876 - Philosophy, English |
From inside the book
Results 1-5 of 83
Page 9
... mere verbal juggle to call an action a lie . The doctrine , whether in Clarke's or Wollaston's hands , is , in fact , a kind of offshoot from the common theory of metaphysicians which identifies crime with error , and which had lately ...
... mere verbal juggle to call an action a lie . The doctrine , whether in Clarke's or Wollaston's hands , is , in fact , a kind of offshoot from the common theory of metaphysicians which identifies crime with error , and which had lately ...
Page 10
... mere fashion ; and with him and his followers the phrase ' eternal and immutable ' becomes a kind of catchword . Yet , after all , it was obvious 1 ' Religion of Nature , ' p . 52 . to remark that a proposition is either true or not 10 ...
... mere fashion ; and with him and his followers the phrase ' eternal and immutable ' becomes a kind of catchword . Yet , after all , it was obvious 1 ' Religion of Nature , ' p . 52 . to remark that a proposition is either true or not 10 ...
Page 13
... mere perception of a truth . Though Price cannot altogether dis- sociate our emotions from our actions , he endeavours to repre- sent the passions as properly subsidiary to the intellect , and as superfluities of which we might rid ...
... mere perception of a truth . Though Price cannot altogether dis- sociate our emotions from our actions , he endeavours to repre- sent the passions as properly subsidiary to the intellect , and as superfluities of which we might rid ...
Page 14
... mere calculating machine without passions or affections , employed in meditating on the eternal relations of things in a universe purified of all emotion . Infallibility and not impeccability constitutes the ultimate perfection , and 2 ...
... mere calculating machine without passions or affections , employed in meditating on the eternal relations of things in a universe purified of all emotion . Infallibility and not impeccability constitutes the ultimate perfection , and 2 ...
Page 15
... mere empiricism , for it abandoned the claim of tracing back moral dogmas to an ultimate truth . The empiricist , on the other hand , was offended by the recognition of certain dogmas as possessing an authority requiring no confirmation ...
... mere empiricism , for it abandoned the claim of tracing back moral dogmas to an ultimate truth . The empiricist , on the other hand , was offended by the recognition of certain dogmas as possessing an authority requiring no confirmation ...
Contents
157 | |
167 | |
175 | |
221 | |
239 | |
245 | |
257 | |
258 | |
49 | |
54 | |
55 | |
61 | |
63 | |
75 | |
82 | |
88 | |
108 | |
114 | |
128 | |
148 | |
263 | |
272 | |
305 | |
315 | |
318 | |
319 | |
366 | |
378 | |
461 | |
462 | |
465 | |
468 | |
Other editions - View all
Common terms and phrases
absolute abstract action Adam Smith admit appear argues argument assertion Atheism authority Balance of Trade Bangorian controversy belief Bolingbroke Burke Burke's Butler century character Christianity Church conscience constitution contemporary corruption creed Deism deists divine doctrine dogmas emotions English enquiry equally Essay evil existence fact fallacy feeling force French Godwin happiness harmony Hartley Hoadly human nature Hume Hume's Hutcheson imagination implies influence instincts intellectual labour Law's laws Locke Locke's logical Mandeville mankind ment metaphysical method mind Montesquieu moral sense moralists nation pantheism passions philosophical phrase pleasure political Pope principles pure question reason regarded religion religious remarks represent Rousseau says scepticism seems selfish sentiment sermon Shaftesbury social social contract society speculation spirit supernatural sympathy tendency theology theory things thought tion Treatise true truth Tucker ultimate utilitarian virtue Wealth of Nations Wesley Whig whilst whole writers
Popular passages
Page 28 - From harmony, from heavenly harmony This universal frame began : From harmony to harmony Through all the compass of the notes it ran, The diapason closing full in Man.
Page 189 - ... from his loins), a man capable of placing in review, after having brought together, from the east, the west, the north, and the south, from the coarseness of the rudest barbarism to the most refined and subtle civilization, all the schemes of government which had ever prevailed amongst mankind...
Page 87 - Tis not contrary to reason to prefer the destruction of the whole world to the scratching of my finger.
Page 88 - 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.
Page 190 - I authorize and give up my right of governing myself, to this man, or to this assembly of men, on this condition, that thou give up thy right to him, and authorize all his actions in like manner.
Page 137 - The state of Nature has a law of Nature to govern it, which obliges everyone, and reason, which is that law, teaches all mankind who will but consult it, that being all equal and independent, no one ought to harm another in his life, health, liberty or possessions...
Page 149 - I take to be a voluntary society of men, joining themselves together of their own accord, in order to the public worshipping of God, in such a manner as they judge acceptable to him, and effectual to the salvation of their souls.
Page 299 - I shall therefore venture to acknowledge, that, not only as a man, but as a British subject, I pray for the flourishing commerce of Germany, Spain, Italy, and even France itself. I am at least certain that Great Britain, and all those nations, would flourish more, did their sovereigns and ministers adopt such enlarged and benevolent sentiments towards each other.
Page 226 - I may assume, that the awful Author of our Being is the Author of our place in the order of existence; and that having disposed and marshalled us by a divine tactic, not according to our will, but according to His...
Page 248 - The nature of man is intricate; the objects of society are of the greatest possible complexity ; and therefore no simple disposition or direction of power can be suitable either to man's nature, or to the quality of his affairs.