The Philosophy of Morals: An Investigation by a New and Extended Analysis of the Faculties and the Standards Employed in the Determination of Right and Wrong, Illustrative of the Principles of Theology, Jurisprudence, and General Politics, Volum 1
Smith, Elder, 1835
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able according action actual admit agent agreeable allowed appear application approbation arise avoid belong beneficial benevolent called cause certain character circumstances conceived conduct consequences consideration considered consists constitution contrary desire determine discover distinctions distinguished duty effect emotion entirely equal evil excite exist expectation explain expression fact feeling formed give given greater happiness individual instance intention judge judgment kind laws least less maintain manner matter means ment merely mind misery mode moral faculty moral sense namely nature necessarily necessary never notion objects obligation obligatory observed occasion pain particular perceive perception perform person pleasure positive possess possible present principle produced promise promotion proposition question reason regard relation respect right and wrong rule seems simply speak species suffer suppose tell theory thing tion true truth unfit virtue virtuous whole wrong
Side 160 - Examine the crime of ingratitude, for instance, which has place wherever we observe good-will expressed and known, together with good-offices performed, on the one side, and a return of ill-will or indifference with ill-offices or neglect on the other: anatomize all these circumstances and examine, by your reason alone, in what consists the demerit or blame.
Side 161 - Enquire then, first, where is that matter of fact which we here call crime; point it out, determine the time of its existence, describe its essence or nature, explain the sense or faculty to which it discovers itself. It resides in the mind of the person who is ungrateful.
Side 54 - ... a loser by his integrity. And though it is allowed that, without a regard to property, no society could subsist; yet, according to the imperfect way in which human affairs are conducted, a sensible knave, in particular incidents, may think, that an act of iniquity or infidelity will make a considerable addition to his fortune, without causing any considerable breach in the social union and confederacy. That honesty is the best policy, may be a good general rule, but it is liable to many exceptions:...
Side 55 - If his heart rebel not against such pernicious maxims, if he feel no reluctance to the thoughts of villany or baseness, he has indeed lost a considerable motive to virtue; and we may expect, that his practice will be answerable to his speculation.
Side 43 - And, if it be not necessary, in the case of a science which we regard as the surest of all sciences, that the proportions of figures should be any thing inherent in the figures, — why should it be required, before we put confidence in morality, that right and wrong should be something existing in the individual agents ? It is not easy, indeed, to understand what is meant by such an inherence as is required in this postulate; or what other relations, actions can be supposed to have...
Side 53 - Having removed,"" says Dr. Hutcheson, " these falsely supposed springs of those actions which are counted virtuous, let us next establish the true one, viz. some determination of our nature to study the good of others ; or some instinct, antecedent to all reason from interest, which influences us to the love of others...
Side 55 - But in all ingenuous natures the antipathy to treachery and roguery is too strong to be counterbalanced by any views of profit or pecuniary advantage. Inward peace of mind, consciousness of integrity, a satisfactory review of our own conduct, these are circumstances very requisite to happiness, and will be cherished and cultivated by every honest man who feels the importance of them.
Side 106 - But your hope of success depends on the drunkard's fear of ill health ; and he may always silence your argument by telling you that he loves wine more than he dreads sickness. You speak in vain of the infamy of an act to one who disregards the opinion of others ; or of its imprudence to a man of little feeling for his own future condition.
Side 43 - ... as a nation can contain in its whole wide orb of calamity ; and a distinction which is to exist while God himself exists, or at least which has been, and as we "cannot but believe will be, coeval with the race of man, cannot surely be regarded as very precarious. It is not to moral distinctions only that this objection, if it had any force, would be applicable. Equality, proportion, it might be said, in like manner, signify nothing in the objects themselves, to which they are applied, more than...