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accordance Acquisitiveness activity Adhesiveness afford animal faculties appears attending Benevolence bestowed body brain calamities cause Circassian condition conduct Conscientiousness consequence constitution Creator death deficient delight desire Destructiveness direct discover duty enjoy enjoyment evils example exercise existence external objects feelings gratification habitual happiness harmony higher sentiments human faculties ignorance increase individual infringement instance institutions intel intellectual laws intellectual organs intuitive knowledge knowledge labor laws of nature lect lence Love of Approbation lower animals mankind means ment mental mind misery moral and intellectual moral law moral sentiments muscular muscular systems natural laws neglect nervous ness ninetynine obedience obey observe offspring organic laws Ourika pain parents perceive persons Phrenology physical laws pleasure possess powers present principles produce propensities punishment qualities race regard relations render riety Scotland Self-esteem and Love selfish sentiments and intellect ship stitution suffer supremacy tion transgression Veneration vigour whole
Page 268 - Never, perhaps, was witnessed a finer scene than on the deck of my little ship, when all hope of life had left us. Noble as the character of the British sailor is always allowed to be in cases of danger, yet I did not believe it to be possible that amongst forty-one persons not one repining word should have been uttered.
Page 28 - The same argument may be proposed in different terms, thus: contrivance proves design; and the predominant tendency of the contrivance indicates the disposition of the designer. The world abounds with contrivances ; and all the contrivances which we are acquainted with, are directed to beneficial purposes.
Page 290 - God is related to the universe, as Creator and Preserver; the laws by which he created all things, are those by which he preserves them. He acts according to these rules, because he knows them; he knows them, because he made them; and he made them, because they are relative to his wisdom and power.
Page 252 - Now, in the present state, all which we enjoy, and a great part of what we suffer, is put in our own power. For pleasure and pain are the consequences of our actions ; and we are endued by the Author of our Nature with capacities of foreseeing these consequences.
Page 268 - ... the ship received. We found by the well that she made no water, and by dark she struck no more. God was merciful to us, and the tide, almost miraculously, fell no lower.
Page 18 - An Author of nature being supposed, it is not so much a deduction of reason, as a matter of experience, that we are thus under his government: under his government, in the same sense, as we are under the government of civil magistrates.
Page 290 - Law, in its most general and comprehensive sense, signifies a rule of action ; and is applied indiscriminately to all kinds of action, whether animate or inanimate, rational or irrational.
Page 34 - ... principles of action, conscience, or reflection, compared with the rest as they all stand together in the nature of man, plainly bears upon it marks of authority over all the rest, and claims the absolute direction of them all, to allow or forbid their gratification ; a disapprobation of reflection being in itself a principle manifestly superior to a mere propension.
Page 252 - ... may, by rashness, ungoverned passion, wilfulness, or even, by negligence, make ourselves as miserable as ever we please. And many do please to make themselves extremely miserable,, ie to do what they know beforehand will render them so. They follow those ways, the fruit of which they know, by instruction, example, experience, will be disgrace, and poverty, and sickness, and untimely death.
Page 35 - And the conclusion is, that to allow no more to this superior principle or part of our nature, than to other parts ; to let it govern and guide only occasionally in common with the rest, as its turn happens to come, from the temper and circumstances one happens to be in; this is not to act conformably to the constitution of man : neither can any human creature be said to act conformably to his constitution of nature, unless he allows to that superior principle the absolute authority which is due...