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Cliquer sur les phrases pour les voir dans leur contexte. Les textes de Immanuel Kant et David Hume sont disponibles auprès du Projet Gutenberg.

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What we call strength of mind, implies the prevalence of the calm passions above the violent; though we may easily observe, there is no man so constantly possessed of this virtue, as never on any occasion to yield to the sollicitations of passion and desire.

 It is the same case, if justice, according to the system of certain philosophers, should be esteemed an artificial and not a natural virtue. But can there be any difficulty in proving, that vice and virtue are not matters of fact, whose existence we can infer by reason? Take any action allowed to be vicious: Wilful murder, for instance. SECT. VII OF VICE AND VIRTUE Each of the virtues, even benevolence, justice, gratitude. Were nothing esteemed virtue but what were beneficial to society, I am persuaded, that the foregoing explication of the moral sense ought still to be received, and that upon sufficient evidence: But this evidence must grow upon us, when we find other kinds of virtue, which will not admit of any explication except from that hypothesis.  PART III OF THE OTHER VIRTUES AND VICES They must necessarily be placed either in ourselves or others, and excite either pleasure or uneasiness; and therefore must give rise to one of these four passions; which clearly distinguishes them from the pleasure and pain arising from inanimate objects, that often bear no relation to us: And this is, perhaps, the most considerable effect that virtue and vice have upon the human mind. There is no time like the present to take full advantage of this offer. And to convince us the more fully of this truth, we may here stop a moment, and from a review of the preceding reasonings may draw some new arguments, to prove that those laws, however necessary, are entirely artificial, and of human invention; and consequently that justice is an artificial, and not a natural virtue.  Several moralists have recommended it as an excellent method of becoming acquainted with our own hearts, and knowing our progress in virtue, to recollect our dreams in a morning, and examine them with the same rigour, that we would our most serious and most deliberate actions.