Top 385 Quotes & Sayings by David Hume - Page 6

Luxury, or a refinement on the pleasures and conveniences of life, had long been supposed the source of every corruption in government, and the immediate cause of faction, sedition, civil wars, and the total loss of liberty. It was, therefore, universally regarded as a vice, and was an object of declamation to all satyrists, and severe moralists.

The forming of general maxims from particular observation is a very nice operation; and nothing is more usual, from haste or a narrowness of mind, which sees not on all sides, than to commit mistakes in this particular.

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.

There is an inconvenience which attends all abstruse reasoning. that it may silence, without convincing an antagonist, and requires the same intense study to make us sensible of its force, that was at first requisite for its invention. When we leave our closet, and engage in the common affairs of life, its conclusions seem to vanish, like the phantoms of the night on the appearance of the morning; and 'tis difficult for us to retain even that conviction, which we had attain'd with difficulty.

The great subverter of Pyrrhonism or the excessive principles of scepticism is action, and employment, and the occupations of common life.

All the sciences have a relation, greater or less, to human nature; and...however wide any of them may seem to run from it, they still return back by one passage or another. Even Mathematics, Natural Philosophy, and Natural Religion, are in some measure dependent on the science of MAN; since they lie under the cognizance of men, and are judged of by their powers and faculties.

Nothing is more dangerous to reason than the flights of the imagination and nothing has been the occasion of more mistakes among philosophers.

The more instances we examine, and the more care we employ, the more assurance shall we acquire, that the enumeration, which we form from the whole, is complete and entire.

The whole of natural theologyresolves itself into one simple, though somewhat ambiguous proposition, That the cause or causesof order in the universe probably bear some remote analogy to human intelligence.

As every inquiry which regards religion is of the utmost importance, there are two questions in particular which challenge our attention, to wit, that concerning its foundation in reason, and that concerning it origin in human nature.

.. that a rule, which, in speculation, may seem the most advantageous to society, may yet be found, in practice, totally pernicious and destructive.

Never literary attempt was more unfortunate than my Treatise of Human Nature. It fell dead-born from the press.

If suicide be supposed a crime, it is only cowardice can impel us to it. If it be no crime, both prudence and courage should engage us to rid ourselves at once of existence when it becomes a burden. It is the only way that we can then be useful to society, by setting an example which, if imitated, would preserve every one his chance for happiness in life, and would effectually free him from all danger or misery.

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.

How could politics be a science, if laws and forms of government had not a uniform influence upon society? Where would be the foundation of morals, if particular characters had no certain or determinate power to produce particular sentiments, and if these sentiments had no constant operation on actions?

All that belongs to human understanding, in this deep ignorance and obscurity, is to be sceptical, or at least cautious, and not to admit of any hypothesis whatever, much less of any which is supported by no appearance of probability.

It seems then, say I, that you leave politics entirely out of the question, and never suppose, that a wise magistrate can justly be jealous of certain tenets of philosophy, such as those of Epicurus, which, denying a divine existence, and consequently a providence and a future state, seem to loosen, in a great measure, the ties of morality, and may be supposed, for that reason, pernicious to the peace of civil society.

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.

For as to the dispersing of Books, that Circumstance does perhaps as much harm as good: Since Nonsense flies with greater Celerity, and makes greater Impression than Reason; though indeed no particular species of Nonsense is so durable. But the several Forms of Nonsense never cease succeeding one another; and Men are always under the Dominion of some one or other, though nothing was ever equal in Absurdity and Wickedness to our present Patriotism.

Accurate and just reasoning is the only catholic remedy, fitted for all persons and all dispositions; and is alone able to subvert that abstruse philosophy and metaphysical jargon, which, being mixed up with popular superstition, renders it in a manner impenetrable to careless reasoners, and gives it the air of science and wisdom.

Kitsch is: a species of beauty, which, as it is florid and superficial, pleases at first; but soon palls upon the taste, and is rejected with disdain, at least rated at much lower value.

All ills spring from some vice, either in ourselves or others; and even many of our diseases proceed from the same origin. Remove the vices; and the ills follow. You must only take care to remove all the vices. If you remove part, you may render the matter worse. By banishing vicious luxury, without curing sloth and an indifference to others, you only diminish industry in the state, and add nothing to men's charity or their generosity.

A pleasant comedy, which paints the manners of the age, and exposes a faithful picture of nature, is a durable work, and is transmitted to the latest posterity. But a system, whether physical or metaphysical, commonly owes its success to its novelty; and is no sooner canvassed with impartiality than its weakness is discovered.

There is a set of harmless liars, frequently to be met with in company, who deal much in the marvellous. Their usual intention is to please and entertain; but as men are most delighted with what they conceive to be the truth, these people mistake the means of pleasing, and incur universal blame.

When any opinion leads us into absurdities, 'tis certainly false; but 'tis not certain an opinion is false, because 'tis of dangerous consequence.

Municipal laws are a supply to the wisdom of each individual; and, at the same time, by restraining the natural liberty of men, make private interest submit to the interest of the public.

Between married persons, the cement of friendship is by the laws supposed so strong as to abolish all division of possessions: andhas often, in reality, the force ascribed to it.

A delicacy of taste is favorable to love and friendship, by confining our choice to few people, and making us indifferent to the company and conversation of the greater part of men.

We may well ask, What causes induce us to believe in the existence of body? but 'tis vain to ask. Whether there be body or not? That is a point which we must take for granted in all our reasonings.

Fine writing, according to Mr. Addison, consists of sentiments which are natural without being obvious.

The sceptics assert, though absurdly, that the origin of all religious worship was derived from the utility of inanimate objects,as the sun and moon, to the support and well-being of mankind.

What would become of history, had we not a dependence on the veracity of the historian, according to the experience, what we have had of mankind?

Interest is the barometer of the state.

If the religious spirit be ever mentioned in any historical narration, we are sure to meet afterwards with a detail of the miseries which attend it. And no period of time can be happier or more prosperous, than those in which it is never regarded or heard of.

But to proceed in this reconciling project with regard to the question of liberty and necessity; the most contentious question of metaphysics, the most contentious science.

An infinite number of real parts of time, passing in succession, and exhausted one after another, appears so evident a contradiction, that no man, one should think, whose judgement is not corrupted, instead of being improved, by the sciences, would ever be able to admit of it.

He sees such a desperate rapaciousness prevail; such a disregard to equity, such contempt of order, such stupid blindness to future consequences, as must immediately have the most tragical conclusion, and most terminate in destruction to the greater number, and in a total dissolution of society to the rest.

[A person?s] utmost art and industry can never equal the meanest of nature's productions, either for beauty or value.

[priests are] the pretenders to power and dominion, and to a superior sanctity of character, distinct from virtue and good morals.

The religious hypothesis, therefore, must be considered only as a particular method of accounting for the visible phenomena of the universe: but no just reasoner will ever presume to infer from it any single fact, and alter or add to the phenomena, in any single particular.

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.

A too great disproportion among the citizens weakens any state. Every person, if possible, ought to enjoy the fruits of his labour, in a full possession of all the necessities, and many of the conveniences of life. No one can doubt, but such an equality is most suitable to human nature, and diminishes much less from the happiness of the rich than it adds to that of the poor.

... if you insist that the inference is made by a chain of reasoning, I desire you to produce that reasoning. The connection between the two is not intuitive. There is required a medium, which may enable the mind to draw such an inference, if indeed it be drawn by reasoning and argument. What that medium is, I must confess, passes my comprehension; and it is incumbent on those to produce it, who assert that it really exists, and is the origin of all our conclusions concerning matter of fact.

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.

The greatest crimes have been found, in many instances, to be compatible with a superstitious piety and devotion; hence it is justly regarded as unsafe to draw any inference in favor of a man's morals, from the fervor or strictness of his religious exercises, even though he himself believe them sincere.

Rousseau was mad but influential; Hume was sane but had no followers.

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.

The great end of all human industry is the attainment of happiness. For this were arts invented, sciences cultivated, laws ordained, and societies modeled, by the most profound wisdom of patriots and legislators. Even the lonely savage, who lies exposed to the inclemency of the elements and the fury of wild beasts, forgets not, for a moment, this grand object of his being.

I am ready to reject all belief and reasoning, and can look upon no opinion even as more probable or likely than another.

Every movement of the theater by a skilful poet is communicated, as it were, by magic, to the spectators; who weep, tremble, resent, rejoice, and are inflamed with all the variety of passions which actuate the several personages of the drama.

For, besides, that many persons find too sensible an interest in perpetually recalling such topics; besides this, I say, the motive of blind despair can never reasonably have place in the sciences; since, however unsuccessful former attempts may have proved, there is still room to hope, that the industry, good fortune, or improved sagacity of succeeding generations may reach discoveries unknown to former ages.

A Tory..., since the revolution, may be defined in a few words, to be a lover of monarchy, though without abandoning liberty; anda partizan of the family of Stuart. As a Whig may be defined to be a lover of liberty though without renouncing monarchy; and a friend to the settlement in the protestant line.

Do you come to a philosopher as to a cunning man, to learn something by magic or witchcraft, beyond what can be known by common prudence and discretion?

The whole [of religion] is a riddle, an ænigma, an inexplicable mystery. Doubt, uncertainty, suspence of judgment appear the onlyresult of our most accurate scrutiny, concerning this subject.

[The sceptic] must acknowledge, if he will acknowledge any thing, that all human life must perish, were his principles to prevail.All discourse, all action would immediately cease, and men remain in a total lethargy, till the necessities of nature, unsatisfied, put an end to their miserable existence.

The conduct of a man, who studies philosophy in this careless manner, is more truly sceptical than that of any one, who feeling inhimself an inclination to it, is yet so over-whelm'd with doubts and scruples, as totally to reject it. A true sceptic will be diffident of his philosophical doubts, as well as of his philosophical conviction; and will never refuse any innocent satisfaction, which offers itself, upon account of either of them.

These arguments on each side (and many more might be produced) are so plausible, that I am apt to suspect, they may, the one as well as the other, be solid and satisfactory, and that reason and sentiment concur in almost all moral determinations and conclusions.

One would appear ridiculous who would say, that it is only probable the sun will rise to-morrow, or that all men must die; thoughit is plain we have no further assurance of these facts than what experience affords us.

The mention of one apartment in a building naturally introduces an enquiry or discourse concerning the others: and if we think ofa wound, we can scarcely forbear reflecting on the pain which follows it.

In all the events of life, we ought still to preserve our scepticism. If we believe that fire warms, or water refreshes, it is only because it costs us too much pains to think otherwise.