All virtue which is impracticable is spurious.
A brave people will certainly prefer liberty, accompanied with a virtuous poverty, to a depraved and wealthy servitude. But before the price of comfort and opulence is paid, one ought to be pretty sure it is real liberty which is purchased, and that she is to be purchased at no other price. I shall always, however, consider that liberty as very equivocal in her appearance, which has not wisdom and justice for her companions; and does not lead prosperity and plenty in her train.
I shall begin with the third sort of words; compound abstracts, such as virtue, honor, persuasion, docility. Of these I am convinced, that whatever power they may have on the passions, they do not derive it from any representation raised in the mind of the things for which they stand. As compositions, they are not real essences, and hardly cause, I think, any real ideas.
I should imagine, that the influence of reason in producing our passions is nothing near so extensive as it is commonly believed.
Now, whatever, either on good or upon bad grounds, tends to raise a man in his own opinion, produces a sort of swelling and triumph, that is extremely grateful to the human mind.
Thus are two ideas as opposite as can be imagined reconciled in the extremes of both; and both, in spite of their opposite nature, brought to concur in producing the sublime. And this is not the only instance wherein the opposite extremes operate equally in favor of the sublime, which in all things abhors mediocrity.
The great has terror for its basis... the beautiful is founded on mere positive pleasure...
Both the Sublime and the Beautiful induce a state of submission that is often combined with the possibility of getting lost. They disorientate and undermine purpose. In one of several erotic sections in the Enquiry Burke describes the experience of looking at a beautiful woman’s body: it is, he writes, like a ‘deceitful maze, through which the unsteady eye glides giddily, without knowing where to fix, or whither it is carried’. It.
But surely beauty is no idea belonging to mensuration; nor has it anything to do with calculation and geometry. If it had, we might then point out some certain measures which we could demonstrate to be beautiful, either as simply considered, or as related to others; and we could call in those natural objects, for whose beauty we have no voucher but the sense, to this happy standard, and confirm the voice of our passions by the determination of our reason.
A revolution will be the very last resource of the thinking and the good.
Astonishment is the effect of the sublime in its highest degree, the inferior effects are admiration, reverence and respect.
Time is required to produce that union of minds which alone can produce all the good we aim at. Our patience will achieve more than our force.
The greatest crimes do not arise from a want of feeling for others but from an over-sensibility for ourselves and an over-indulgence to our own desires.
It is an obvious truth, that no constitution can defend itself: it must be defended by the wisdom and fortitude of men.
We ought with reverence to approach that tremendous divinity, that loves courage, but commands counsel.
Untried forms of government may, to unstable minds, recommend themselves even by their novelty.
It is no strange thing, to those who look into the nature of corrupted man, to find a violent persecutor a perfect unbeliever of his own creed.
Man is not only ruled by evil passions; but his rational capacity is severely limited as well. Without the warm cloak of custom, tradition, experience, history, religion, and social hierarchy – all of which radical man would rip off – man is shivering and naked. Free man from all mystery, demystify his institutions and his intellectual world, and you leave him alone in a universe of insignificance, incapacity, and inadequacy.
It is the duty of those who claim to rule over others not to provoke them beyond the necessity of the case, nor to leave stings in their minds which must long rankle even when the appearance of tranquillity is restored.
We are afraid to put men to live and trade each on his own private stock of reason, because we suspect that this stock in each man is small, and that the individuals would do better to avail themselves of the general bank and capital of nations and of ages.
More observe the characters of men than the order of things: to the one we are formed by Nature, and by that sympathy from which we are so strongly led to take a part in the passions and manners of our fellow-men; the other is, as it were, foreign and extrinsical.