Дэвид Юм: Цитаты на английском языке (страница 3)

Источник: An Enquiry Concerning Human Understanding

Источник: On Suicide

Misattributed

§ 6.9 : Of Qualities Useful to Ourselves, Pt. 1
An Enquiry Concerning the Principles of Morals (1751)

Section 1 : Of The Different Species of Philosophy
Источник: An Enquiry Concerning Human Understanding (1748)
Контексте: Nature has pointed out a mixed kind of life as most suitable to the human race, and secretly admonished them to allow none of these biases to draw too much, so as to incapacitate them for other occupations and entertainments. Indulge your passion for science, says she, but let your science be human, and such as may have a direct reference to action and society. Abstruse thought and profound researches I prohibit, and will severely punish, by the pensive melancholy which they introduce, by the endless uncertainty in which they involve you, and by the cold reception which your pretended discoveries shall meet with, when communicated. Be a philosopher; but, amidst all your philosophy, be still a man.

Letters
Источник: Letters of David Hume 2 vols

Section 10 : Of Miracles Pt. 1
An Enquiry Concerning Human Understanding (1748)
Источник: An Enquiry Concerning Human Understanding/An Enquiry Concerning the Principles of Morals

Part 3, Section 3
Part 3, Section 3
Источник: A Treatise of Human Nature (1739-40), Book 2: Of the passions
Контексте: 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.
Контексте: What may at first occur on this head, is, that as nothing can be contrary to truth or reason, except what has a reference to it, and as the judgments of our understanding only have this reference, it must follow, that passions can be contrary to reason only so far as they are accompany'd with some judgment or opinion. According to this principle, which is so obvious and natural, `tis only in two senses, that any affection can be call'd unreasonable. First, When a passion, such as hope or fear, grief or joy, despair or security, is founded on the supposition or the existence of objects, which really do not exist. Secondly, When in exerting any passion in action, we chuse means insufficient for the design'd end, and deceive ourselves in our judgment of causes and effects. Where a passion is neither founded on false suppositions, nor chuses means insufficient for the end, the understanding can neither justify nor condemn it. `Tis not contrary to reason to prefer the destruction of the whole world to the scratching of my finger. `Tis not contrary to reason for me to chuse my total ruin, to prevent the least uneasiness of an Indian or person wholly unknown to me. `Tis as little contrary to reason to prefer even my own acknowledge'd lesser good to my greater, and have a more ardent affection for the former than the latter. A trivial good may, from certain circumstances, produce a desire superior to what arises from the greatest and most valuable enjoyment; nor is there any thing more extraordinary in this, than in mechanics to see one pound weight raise up a hundred by the advantage of its situation. In short, a passion must be accompany'd with some false judgment. in order to its being unreasonable; and even then `tis not the passion, properly speaking, which is unreasonable, but the judgment.

Part I, Essay 2: Of the Liberty of the Press
Essays, Moral, Political, and Literary (1741-2; 1748)
Контексте: It is a very comfortable reflection to the lovers of liberty, that this peculiar privilege of Britain is of a kind that cannot easily be wrested from us, but must last as long as our government remains, in any degree, free and independent. It is seldom, that liberty of any kind is lost all at once. Slavery has so frightful an aspect to men accustomed to freedom, that it must steal upon them by degrees, and must disguise itself in a thousand shapes, in order to be received. But, if the liberty of the press ever be lost, it must be lost at once. The general laws against sedition and libelling are at present as strong as they possibly can be made. Nothing can impose a farther restraint, but either the clapping an Imprimatur upon the press, or the giving to the court very large discretionary powers to punish whatever displeases them. But these concessions would be such a bare-faced violation of liberty, that they will probably be the last efforts of a despotic government. We may conclude, that the liberty of Britain is gone for ever when these attempts shall succeed.

Part XI - With regard to reason or absurdity
The Natural History of Religion (1757)

Four Dissertations (1757)

Part VII - Confirmation of this doctrine
The Natural History of Religion (1757)

Part 2, Section 2
A Treatise of Human Nature (1739-40), Book 3: Of morals

Part 4, Section 5
A Treatise of Human Nature (1739-40), Book 1: Of the understanding

Section 10 : Of Miracles Pt. 1
An Enquiry Concerning Human Understanding (1748)