The sentiments of men often differ with regard to beauty and deformity of all kinds, even while their general discourse is the same ... In all matters of opinion and science, the case is opposite: The difference among men is there oftener found to lie in generals than in particulars; and to be less in reality than in appearance.

Were a stranger to drop on a sudden into this world, I would show him, as a specimen of its ills, a hospital full of diseases, a prison crowded with malefactors and debtors, a field of battle strewed with carcasses, a fleet foundering in the ocean, a nation languishing under tyranny, famine, or pestilence. To turn the gay side of life to him, and give him a notion of its pleasures; whither should I conduct him? to a ball, to an opera, to court? He might justly think, that I was only showing him a diversity of distress and sorrow.

People who invented the word charity, and used it in a good sense, inculcated more clearly, and much more efficaciously, the precept, Be charitable, than any pretended legislator or prophet, who should insert such a maxim in his writings.

What peculiar privilege has this little agitation of the brain which we call thought, that we must thus make it the model of the whole universe? Our partiality in our own favour does indeed present it on all occasions; but sound philosophy ought carefully to guard against so natural an illusion.

Avarice, the spur of industry, is so obstinate a passion, and works its way through so many real dangers and difficulties, that it is not likely to be scared by an imaginary danger, which is so small, that it scarcely admits of calculation. Commerce, therefore, in my opinion, is apt to decay in absolute governments, not because it is there less secure, but because it is less honourable.

It is natural for us to seek a Standard of Taste; a rule, by which the various sentiments of men may be reconciled; at least, a decision, afforded, confirming one sentiment, and condemning another.

Look round this universe. What an immense profusion of beings, animated and organised, sensible and active! You admire this prodigious variety and fecundity. But inspect a little more narrowly these living existences, the only beings worth regarding. How hostile and destructive to each other! How insufficient all of them for their own happiness! How contemptible or odious to the spectator! The whole presents nothing but the idea of a blind Nature, impregnated by a great vivifying principle, and pouring forth from her lap, without discernment or parental care, her maimed and abortive children!

All sentiment is right; because sentiment has a reference to nothing beyond itself, and is always real, wherever a man is conscious of it. But all determinations of the understanding are not right; because they have a reference to something beyond themselves, to wit, real matter of fact; and are not always conformable to that standard.

If reason (I mean abstract reason, derived from inquiries a priori) be not alike mute with regard to all questions concerning cause and effect, this sentence at least it will venture to pronounce, That a mental world, or universe of ideas, requires a cause as much, as does a material world, or universe of objects; and, if similar in its arrangement, must require a similar cause. For what is there in this subject, which should occasion a different conclusion or inference? In an abstract view, they are entirely alike; and no difficulty attends the one supposition, which is not common to both of them.

It is a great mortification to the vanity of man, that his utmost art and industry can never equal the meanest of nature's productions, either for beauty or value. Art is only the under-workman, and is employed to give a few strokes of embellishment to those pieces, which come from the hand of the master.

But though all the general rules of art are founded only on experience and on the observation of the common sentiments of human nature, we must not imagine, that, on every occasion, the feelings of men will be conformable to these rules.

If the whole of natural theology, as some people seem to maintain, resolves itself into one simple, though somewhat ambiguous, at least undefined proposition, that the cause or causes of order in the universe probably bear some remote analogy to human intelligence: If this proposition be not capable of extension, variation, or more particular explication: If it affords no inference that affects human life, or can be the source of any action or forbearance: And if the analogy, imperfect as it is, can be carried no farther than to the human intelligence, and cannot be transferred, with any appearance of probability, to the other qualities of the mind; if this really be the case, what can the most inquisitive, contemplative, and religious man do more than give a plain, philosophical assent to the proposition, as often as it occurs, and believe that the arguments on which it is established exceed the objections which lie against it?

Beauty is no quality in things themselves: It exists merely in the mind which contemplates them; and each mind perceives a different beauty. One person may even perceive deformity, where another is sensible of beauty; and every individual ought to acquiesce in his own sentiment, without pretending to regulate those of others.

If the material world rests upon a similar ideal world, this ideal world must rest upon some other; and so on, without end. It were better, therefore, never to look beyond the present material world. By supposing it to contain the principle of its order within itself, we really assert it to be God; and the sooner we arrive at that Divine Being, so much the better. When you go one step beyond the mundane system, you only excite an inquisitive humour which it is impossible ever to satisfy.

Art may make a suit of clothes; but nature must produce a man.

But though there be naturally a wide difference in point of delicacy between one person and another, nothing tends further to encrease and improve this talent, than practice in a particular art, and the frequent survey or contemplation of a particular species of beauty.

Truth springs from argument amongst friends.

Every thing in the world is purchased by labour.

You need only look around you, replied PHILO, to satisfy yourself with regard to this question. A tree bestows order and organisation on that tree which springs from it, without knowing the order; an animal in the same manner on its offspring; a bird on its nest; and instances of this kind are even more frequent in the world than those of order, which arise from reason and contrivance. To say, that all this order in animals and vegetables proceeds ultimately from design, is begging the question; nor can that great point be ascertained otherwise than by proving, a priori, both that order is, from its nature, inseparably attached to thought; and that it can never of itself, or from original unknown principles, belong to matter.

Tis from the resemblance of the external actions of animals to those we ourselves perform, that we judge their internal likewise to resemble ours; and the same principle of reasoning, carry'd one step farther, will make us conclude that since our internal actions resemble each other, the causes, from which they are deriv'd, must also be resembling.

Hypothetical liberty is allowed to everyone who is not a prisoner and in chains

Tis evident, that sympathy, or the communication of passions, takes place among animals, no less than among men. Fear, anger, courage and other affections are frequently communicated from one animal to another [...] And 'tis remarkable, that tho' almost all animals use in play the same member, and nearly the same action as in fighting; a lion, a tyger, a cat their paws; an ox his homs; a dog his teeth; a horse his heels: Yet they most carefully avoid harming their companion, even tho' they have nothing to fear from his resentment; which is an evident proof of the sense brutes have of each other's pain and pleasure.

The heroes in paganism correspond exactly to the saints in popery, and holy dervises in MAHOMETANISM. The place of, HERCULES, THESEUS, HECTOR, ROMULUS, is now supplied by DOMINIC, FRANCIS, ANTHONY, and BENEDICT. Instead of the destruction of monsters, the subduing of tyrants, the defence of our native country; whippings and fastings, cowardice and humility, abject submission and slavish obedience, are become the means of obtaining celestial honours among mankind.

I thought that I was the only historian, that had at once neglected present power, interest, and authority, and the cry of popular prejudices; and as the subject was suited to every capacity, I expected proportional applause. But miserable was my disappointment: I was assailed by one cry of reproach, disapprobation, and even detestation; English, Scotch, and Irish, Whig and Tory, churchman and sectary, freethinker and religionist, patriot and courtier, united in their rage against the man, who had presumed to shed a generous tear for the fate of Charles I and the Earl of Strafford.

The most perfect philosophy of the natural kind only staves off our ignorance a little longer: as perhaps the most perfect philosophy of the moral or metaphysical kind serves only to discover larger portions of it. Thus the observation of human blindness and weakness is the result of all philosophy, and meets us at every turn, in spite of our endeavours to elude or avoid it.

Methinks I am like a man, who having struck on many shoals, and having narrowly escap'd shipwreck in passing a small frith, has yet the temerity to put out to sea in the same leaky weather-beaten vessel, and even carries his ambition so far as to think of compassing the globe under these disadvantageous circumstances.

The Christian Religion not only was at first attended with miracles, but even at this day cannot be believed by any reasonable person without one. Mere reason is insufficient to convince us of its veracity: and whoever is moved by Faith to assent to it, is conscious of a continued miracle in his own person, which subverts all the principles of his understanding, and gives him a determination to believe what is most contrary to custom and experience.

A wise man's kingdom is his own breast: or, if he ever looks farther, it will only be to the judgment of a select few, who are free from prejudices, and capable of examining his work. Nothing indeed can be a stronger presumption of falsehood than the approbation of the multitude; and Phocion, you know, always suspected himself of some blunder when he was attended with the applauses of the populace.

The sense of justice and injustice is not deriv'd from nature, but arises artificially... from education, and human conventions.

Hear the verbal protestations of all men: Nothing so certain as their religious tenets. Examine their lives: You will scarcely think that they repose the smallest confidence in them. The greatest and truest zeal gives us no security against hypocrisy: The most open impiety is attended with a secret dread and compunction. No theological absurdities so glaring that they have not, sometimes, been embraced by men of the greatest and most cultivated understanding. No religious precepts so rigorous that they have not been adopted by the most voluptuous and most abandoned of men.

[...] men are not astonish'd at the operations of their own reason, at the same time, that they admire the instinct of animals, and find a difficulty in explaining it, merely because it cannot be reduc'd to the very same principles. [...] reason is nothing but a wonderful and unintelligible instinct in our souls[.]

Necessity may be defined in two ways, conformably to the two definitions of cause, of which it makes an essential part. It consists either in the constant conjunction of like objects, or in the inference of the understating from one object to another.

There is no method of reasoning more common, and yet none more blameable, than in philosophical debates to endeavour to refute any hypothesis by a pretext of its dangerous consequences to religion and morality. When any opinion leads us into absurdities, 'tis certainly false; but 'tis not certain an opinion is false, because 'tis of dangerous consequence.

To oppose the torrent of scholastic religion by such feeble maxims as these, that it is impossible for the same thing to be and not to be, that the whole is greater than a part, that two and three make five; is pretending to stop the ocean with a bullrush. Will you set up profane reason against sacred mystery? No punishment is great enough for your impiety. And the same fires, which were kindled for heretics, will serve also for the destruction of philosophers.

Here am I who have written on all sorts of subjects calculated to excite hostility, moral, political, and religious, and yet I have no enemies - except, indeed, all the Whigs, all the Tories, and all the Christians.

That the sun will not rise to-morrow is no less intelligible a proposition, and implies no contradiction, than the affirmation, that it will rise.

Generally speaking, the errors in religion are dangerous; those in philosophy only ridiculous.

When we run over libraries, persuaded of these principles, what havoc must we make? If we take in our hand any volume; of divinity or school metaphysics, for instance; let us ask, Does it contain any abstract reasoning concerning quantity or number? No. Does it contain any experimental reasoning concerning matter of fact and existence? No. Commit it then to the flames: For it can contain nothing but sophistry and illusion.

Does a man of sense run after every silly tale of hobgoblins or fairies, and canvass particularly the evidence? I never knew anyone, that examined and deliberated about nonsense who did not believe it before the end of his enquiries.

Tis only from the selfishness and confin'd generosity of men, along with the scanty provision nature has made for his wants, that justice derives its origin.

Ignorance is the mother of Devotion: A maxim that is proverbial, and confirmed by general experience. Look out for a people, entirely destitute of religion: If you find them at all, be assured, that they are but few degrees removed from brutes. What so pure as some of the morals, included in some theological system? What so corrupt as some of the practices, to which these systems give rise?

Nature may certainly produce whatever can arise from habit: Nay, habit is nothing but one of the principles of nature, and derives all its force from that origin.

Though experience be our only guide in reasoning concerning matters of fact; it must be acknowledged, that this guide is not altogether infallible, but in some cases is apt to lead us into errors.

We speak not strictly and philosophically when we talk of the combat of passion and of reason. 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.

How can you worship leeks and onions? we shall suppose a SORBONNIST to say to a priest of SAIS. If we worship them, replies the latter; at least, we do not, at the same time, eat them. But what strange object of adoration are cats and monkeys? says the learned doctor. They are at least as good as the relics or rotten bones of martyrs, answers his no less learned antagonist. Are you not mad, insists the Catholic, to cut one another's throat about the preference of a cabbage or a cucumber? Yes, says the pagan; I allow it, if you will confess, that those are still madder, who fight about the preference among volumes of sophistry, ten thousand of which are not equal in value to one cabbage or cucumber.

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.

I say, then, that belief is nothing but a more vivid, lively, forcible, firm, steady conception of an object, than what the imagination alone is ever able to attain.

Grief and disappointment give rise to anger, anger to envy, envy to malice, and malice to grief again, till the whole circle be completed.

In all determinations of morality, this circumstance of public utility is ever principally in view; and wherever disputes arise, either in philosophy or common life, concerning the bounds of duty, the question cannot, by any means, be decided with greater certainty, than by ascertaining, on any side, the true interests of mankind. If any false opinion, embraced from appearances, has been found to prevail; as soon as farther experience and sounder reasoning have given us juster notions of human affairs, we retract our first sentiment, and adjust anew the boundaries of moral good and evil.

The life of man is of no greater importance to the universe than that of an oyster.