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The phrases in their context!

Extract from A TREATISE OF HUMAN NATURE:

It is not contrary to reason to prefer the destruction of the whole world to the scratching of my finger.
It is 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.
It is as little contrary to reason to prefer even my own acknowledgeed 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 accompanyed with some false judgment.
in order to its being unreasonable; and even then it is not the passion, properly speaking, which is unreasonable, but the judgment.
The consequences are evident.
Since a passion can never, in any sense, be called unreasonable, but when founded on a false supposition.
or when it chuses means insufficient for the designed end, it is impossible, that reason and passion can ever oppose each other, or dispute for the government of the will and actions.
The moment we perceive the falshood of any supposition, or the insufficiency of any means our passions yield to our reason without any opposition.
I may desire any fruit as of an excellent relish; but whenever you convince me of my mistake, my longing ceases.
I may will the performance of certain actions as means of obtaining any desired good; but as my willing of these actions is only secondary, and founded on the supposition, that they are causes of the proposed effect; as soon as I discover the falshood of that supposition, they must become indifferent to me.
It is natural for one, that does not examine objects with a strict philosophic eye, to imagine, that those actions of the mind are entirely the same, which produce not a different sensation, and are not immediately distinguishable to the feeling and perception.
Reason, for instance, exerts itself without producing any sensible emotion; and except in the more sublime disquisitions of philosophy, or in the frivolous subtilties of the school, scarce ever conveys any pleasure or uneasiness.
Hence it proceeds, that every action of the mind, which operates with the same calmness and tranquillity, is confounded with reason by all those, who judge of things from the first view and appearance.
Now it is certain, there are certain calm desires and tendencies, which, though they be real passions, produce little emotion in the mind, and are more known by their effects than by the immediate feeling or sensation.
These desires are of two kinds; either certain instincts originally implanted in our natures, such as benevolence and resentment, the love of life, and kindness to children; or the general appetite to good, and aversion to evil, considered merely as such.
When any of these passions are calm, and cause no disorder in the soul, they are very readily taken for the determinations of reason, and are supposed to proceed from the same faculty, with that, which judges of truth and falshood.
Their nature and principles have been supposed the same, because their sensations are not evidently different.
Beside these calm passions, which often determine the will, there are certain violent emotions of the same kind, which have likewise a great influence on that faculty.
When I receive any injury from another, I often feel a violent passion of resentment, which makes me desire his evil and punishment, independent of all considerations of pleasure and advantage to myself.