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able according actions advantage ages agreeable allowed alſo appear argument ariſes authority beauty becauſe believe body carry caſe cauſe character circumſtances common concerning conduct connexion conſequences conſider contrary deity determined diſcover diſtinction divine doubt effect entirely equal eſteem evident examine exiſtence expect experience fact feel firſt follow force former give greater himſelf human idea imagination immediately infer influence inſtance intereſt itſelf juſtice kind laws leaſt lively mankind manner matter means merit mind miracle moral moſt muſt nature never object obſerve operation opinion oppoſite origin particular paſſions perhaps perſon philoſophers pleaſure preſent principles produce prove qualities queſtion reaſon reflection regard relation religion render rule ſame ſay ſeems ſenſe ſentiments ſhall ſhould ſociety ſome ſpecies ſtill ſubject ſuch ſuppoſed themſelves theſe thing thoſe thought tion univerſal uſeful virtue whole
Seite 85 - It appears that, in single instances of the operation of bodies, we never can, by our utmost scrutiny, discover any thing but one event following another, without being able to comprehend any force or power by which the cause operates, or any connexion between it and its supposed effect.
Seite 128 - ... person should either deceive or be deceived, or that the fact, which he relates, should really have happened. I weigh the one miracle against the other; and according to the superiority which I discover, I pronounce my decision, and always reject the greater miracle. If the falsehood of his testimony would be more miraculous than the event which he relates; then, and not till then, can he pretend to command my belief or opinion.
Seite 129 - ... and learning, as to secure us against all delusion in themselves ; of such undoubted integrity as to place them beyond all suspicion of any design to deceive others ; of such credit and reputation in the eyes of mankind as to have a great deal to lose in case of...
Seite 82 - Maker which excites such a sensation in consequence of such a motion in the organ. In like manner, it is not any energy in the will that produces local motion in our members: It is God himself, who is pleased to second our will, in itself impotent, and to command that motion which we erroneously attribute to our own power and efficacy.
Seite 169 - By what argument can it be proved, that the perceptions of the mind must be caused by external objects, entirely different from them, though resembling them (if that be possible), and could not arise either from the energy of the mind itself, or from the suggestion of some invisible and unknown spirit, or from some other cause still more unknown to us...
Seite 141 - Upon the whole, then, it appears that no testimony for any kind of miracle has ever amounted to a probability, much less to a proof; and that, even supposing it amounted to a proof, it would be opposed by another proof derived from the very nature of the fact which it would...
Seite 17 - ... of these belongs alone to the mind and will, or, to express myself in philosophical language, all our ideas or more feeble perceptions are copies of our impressions or more lively ones. To prove this, the two following arguments will, I hope, be sufficient.
Seite 45 - ... support. For otherwise we could infer these secret powers from the first appearance of these sensible qualities without the aid of experience, contrary to the sentiment of all philosophers and contrary to plain matter of fact. Here, then, is our natural state of ignorance with regard to the powers and influence of all objects. How is this remedied by experience?
Seite 100 - A prisoner who has neither money nor interest, discovers the impossibility of his escape, as well when he considers the obstinacy of the gaoler, as the walls and bars with which he is surrounded; and, in all attempts for his freedom, chooses rather to work upon the stone and iron of the one, than upon the inflexible nature of the other.
Seite 45 - Nothing so like as eggs ; yet no one, on account of this appearing similarity, expects the same taste and relish in all of them. It is only after a long course of uniform experiments in any kind, that we attain a firm reliance and security with regard to a particular event.