Examine the religious principles which have, in fact, prevailed in the world, and you will scarcely be persuaded that they are anything but sick men’s dreams.
Luxury is a word of uncertain signification, and may be taken in a good as in a bad sense.
Curiosity, or the love of knowledge, has a very limited influence, and requires youth, leisure education, genius and example to make it govern any person.
It cannot reasonably be doubted, but a little miss, dressed in a new gown for a dancing-school ball, receives as complete enjoyment as the greatest orator, who triumphs in the splendour of his eloquence, while he governs the passions and resolutions of a numerous assembly.
We may conclude, therefore, that, in order to establish laws for the regulation of property, we must be acquainted with the nature and situation of man; must reject appearances, which may be false, though specious; and must search for those rules, which are, on the whole, most useful and beneficial.
We may observe that, in displaying the praises of any humane, beneficent man, there is one circumstance which never fails to be amply insisted on, namely, the happiness and satisfaction, derived to society from his intercourse and good offices.
It is still open for me, as well as you, to regulate my behavior, by my experience of past events.
What is easy and obvious is never valued; and even what is in itself difficult, if we come to knowledge of it without difficulty, and without and stretch of thought or judgment, is but little regarded.
Time is a perishable commodity.
We find in the course of nature that though the effects be many, the principles from which they arise are commonly few and simple, and that it is the sign of an unskilled naturalist to have recourse to a different quality in order to explain every different operation.
Never literary attempt was more unfortunate than my Treatise of Human Nature. It fell dead-born from the press.
Even after the observation of the frequent conjunction of objects, we have no reason to draw any inference concerning any object beyond those of which we have had experience.
I never asserted such an absurd thing as that things arise without a cause.
It is harder to avoid censure than to gain applause.
The mind is a kind of theater, where several perceptions successively make their appearence; pass, re-pass, glide away, and mingle in an infinite variety of postures and situations.
For my part, when I enter most intimately into what I call myself, I always stumble on some particular perception or other, of heat or cold, light or shade, love or hatred, pain or pleasure. I never can catch myself at any time without a perception, and never can observe anything but the perception.
Disbelief in futurity loosens in a great measure the ties of morality, and may be for that reason pernicious to the peace of civil society.
Such is the nature of novelty that where anything pleases it becomes doubly agreeable if new; but if it displeases, it is doubly displeasing on that very account.
The simplest and most obvious cause which can there be assigned for any phenomena, is probably the true one.
The supposition that the future resembles the past, is not founded on arguments of any kind, but is derived entirely from habit.
The minds of men are mirrors to one another, not only because they reflect each other’s emotions, but also because those rays of passions, sentiments and opinions may be often reverberated, and may decay away by insensible degrees.