British Moralists, Being Selections from Writers Principally of the Eighteenth Century: Samuel Clarke-Discourse upon natural religion ; Balguy-Foundation of moral goodness. Part I ; Richard Price-Review of the principal questions in morals ; (Appendix) Balguy-Foundation of moral goodness. Part II ; Brown-Essays on the characteristics. Essay II. On the motives of virtue ; John Clarke (of Hull)-Foundation of morality in theory and practice ; Cudworth-Treatise concerning eternal and immutable morality ; John Gay-Fundamental principle of virtue or morality ; Hobbes-Leviathan. Of human nature ; Kames-Essays on the principles of morality and natural religion ; Locke-Essay concerning human understanding ; Mandeville-Enquiry into the origin of moral virtue ; Paly-Principles of moral and political philosophy ; Wollaston-Religion of nature delineated
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absurd according actions Affection agent answer appear approve arise attended Author Beauty Benevolence body called cause circumstances command concerning conformity consequently consideration considered consist constitution contrary Creatures deny depend desire determine direct duty Edition equal eternal evident evil existence express Faculties follow former Foundation founded further give happiness human ideas imagine immediate indifferent instances Instinct intelligent Interest Justice kind knowledge less liberty Love mankind manner Matter means Mind misery moral moral sense motive Nature necessarily necessary necessity never objects obligation observed opinion original pain particular passions perceive perception perform person Pleasure positive possible Practice present principle produce proper properly prove question rational Reason received regard Relations respect right and wrong rule seems sense speak suppose things thought true truth understanding universal vice Virtue virtuous whole World
Página 311 - And they said one to another, We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear ; therefore is this distress come upon us.
Página 293 - To this war of every man, against every man, this also is consequent ; that nothing can be unjust. The notions of right and wrong, justice and injustice, have there no place. Where there is no common power, there is no law : where no law, no injustice.
Página 291 - Hereby it is manifest, that during the time men live without a common power to keep them all in awe, they are in that condition which is called war ; and such a war, as is of every man, against every man.
Página 357 - the doing good to mankind, in obedience to the will of God, and for the sake of everlasting happiness.
Página 294 - And consequently it is a precept, or general rule of reason, that every man, ought to endeavor peace, as far as he has hope of obtaining it; and when he cannot obtain it, that he may seek, and use, all helps, and advantages of war.
Página 293 - The passions that incline men to peace are fear of death, desire of such things as are necessary to commodious living, and a hope by their industry to obtain them.
Página 291 - So that in the nature of man, we find three principal causes of quarrel. First, competition; secondly, diffidence; thirdly, glory. The first maketh men invade for gain; the second, for safety; and the third, for reputation.
Página 260 - For these words of good, evil, and contemptible, are ever used with relation to the person that useth them: there being nothing simply and absolutely so; nor any common rule of good and evil, to be taken from the nature of the objects themselves...
Página 290 - And as to the faculties of the mind, setting aside the arts grounded upon words, and especially that skill of proceeding upon general and infallible rules, called science ; which very few have, and but in few things ; as being not a native faculty, born with us; nor attained, as prudence, while we look after somewhat else, I find yet a greater equality amongst men than that of strength.
Página 294 - A Law of Nature (lex naturalis) is a precept or general rule found out by reason, by which a man is forbidden to do that which is destructive of his life or taketh away the means of preserving the same; and to omit that by which he thinketh it may be best preserved.