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The phrases in their context!


The transition from pleasure to love is easy: But the transition must here be still more easy; since the agreeable sentiment, which is excited by sympathy, is love itself; and there is nothing required but to change the object.
Hence the peculiar merit of benevolence in all its shapes and appearances.
Hence even its weaknesses are virtuous and amiable; and a person, whose grief upon the loss of a friend were excessive, would be esteemed upon that account.
His tenderness bestows a merit, as it does a pleasure, on his melancholy.
We are not, however, to imagine, that all the angry passions are vicious, though they are disagreeable.
There is a certain indulgence due to human nature in this respect.
Anger and hatred are passions inherent in Our very frame and constitutions.
The want of them, on some occasions, may even be a proof of weakness and imbecillity.
And where they appear only in a low degree, we not only excuse them because they are natural; but even bestow our applauses on them, because they are inferior to what appears in the greatest part of mankind.
Where these angry passions rise up to cruelty, they form the most detested of all vices.
All the pity and concern which we have for the miserable sufferers by this vice, turns against the person guilty of it, and produces a stronger hatred than we are sensible of on any other occasion.
Even when the vice of inhumanity rises not to this extreme degree, our sentiments concerning it are very much influenced by reflections on the harm that results from it.
And we may observe in general, that if we can find any quality in a person, which renders him incommodious to those, who live and converse with him, we always allow it to be a fault or blemish, without any farther examination.
On the other hand, when we enumerate the good qualities of any person.
we always mention those parts of his character, which render him a safe companion, an easy friend, a gentle master, an agreeable husband, or an indulgent father.
We consider him with all his relations in society; and love or hate him, according as he affects those, who have any immediate intercourse with him.
And it is a most certain rule, that if there be no relation of life, in which I coued not wish to stand to a particular person, his character must so far be allowed to be perfect.
If he be as little wanting to himself as to others, his character is entirely perfect.
This is the ultimate test of merit and virtue.
No distinction is more usual in all systems of ethics, than that betwixt natural abilities and moral virtues; where the former are placed on the same footing with bodily endowments, and are supposed to have no merit or moral worth annexed to them.