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David Hume on Blind Nature


Look round this universe. What an immense profusion of beings, animated and organised, sensible and active! You admire this prodigious variety and fecundity. But inspect a little more narrowly these living existences, the only beings worth regarding. How hostile and destructive to each other! How insufficient all of them for their own happiness! How contemptible or odious to the spectator! The whole presents nothing but the idea of a blind Nature, impregnated by a great vivifying principle, and pouring forth from her lap, without discernment or parental care, her maimed and abortive children!

David Hume on the Design Argument


In a word, Cleanthes, a man who follows your hypothesis is able perhaps to assert, or conjecture, that the universe, sometime, arose from something like design: but beyond that position he cannot ascertain one single circumstance; and is left afterwards to fix every point of his theology by the utmost license of fancy and hypothesis. This world, for aught he knows, is very faulty and imperfect, compared to a superior standard; and was only the first rude essay of some infant deity, who afterwards abandoned it, ashamed of his lame performance: it is the work only of some dependent, inferior deity; and is the object of derision to his superiors: it is the production of old age and dotage in some superannuated deity; and ever since his death, has run on at adventures, from the first impulse and active force which it received from him. You justly give signs of horror, Demea, at these strange suppositions; but these, and a thousand more of the same kind, are Cleanthes’s suppositions, not mine. From the moment the attributes of the Deity are supposed finite, all these have place. And I cannot, for my part, think that so wild and unsettled a system of theology is, in any respect, preferable to none at all.

Jonathan Edwards on Personal Identity


Identity of person is what seems never yet to have been explained. It is a mistake, that it consists in sameness, or identity, of consciousness — if, by sameness of consciousness, be meant, having the same ideas hereafter, that I have now, with a notion or apprehension that I had had them before; just in the same manner as I now have the same ideas, that I had in time past, by memory. It is possible, without doubt, in the nature of things, for God to annihilate me, and after my annihilation to create another being that shall have the same ideas in his mind that I have, and with the like apprehension that he had them before, in like manner as a person has by memory; and yet I be in no way concerned in it, having no reason to fear what that being shall suffer, or to hope for what he shall enjoy. Can anyone deny, that it is possible, after my annihilation, to create two beings in the Universe, both of them having my ideas communicated to them, with such a notion of their having had them before, after manner of memory, and yet be ignorant one of another; and, in such case, will any one say, that both these are one and the same person, as they must be, if they are both the same person with me. It is possible there may be two such beings each having all the ideas that are now in my mind, in the same manner that I should have by memory, if my own being were continued; and yet these two beings not only be ignorant one of another but also be in a very different state, one in a state of enjoyment and pleasure, and the other in a state of great suffering and torment. Yea, there seems to be nothing of impossibility in the Nature of things, but that the Most High could, if he saw fit; cause there to be another being, who should begin to exist in some distant part of the Universe, with the same ideas I now have, after manner of memory: and should henceforward co-exist with me; we both retaining a consciousness of what was before the moment of his first existence, in like manner; but thenceforward should have a different train of ideas. Will any one say that he, in such a case, is the same person with me, when I know nothing of his sufferings, and am never the better for his joys.

David Hume on Religious Hypocrisy


Hear the verbal protestations of all men: Nothing so certain as their religious tenets. Examine their lives: You will scarcely think that they repose the smallest confidence in them. The greatest and truest zeal gives us no security against hypocrisy: The most open impiety is attended with a secret dread and compunction. No theological absurdities so glaring that they have not, sometimes, been embraced by men of the greatest and most cultivated understanding. No religious precepts so rigorous that they have not been adopted by the most voluptuous and most abandoned of men. … Look out for a people, entirely destitute of religion: If you find, them at all, be assured, that they are but few degrees removed from brutes. What so pure as some of the morals, included in some theological system? What so corrupt as some of the practices, to which these systems give rise?

David Hume on the Origins of Religion


As every enquiry, which regards religion, is of the utmost importance, there are two questions in particular, which challenge our attention, to wit, that concerning its foundation in reason, and that concerning its origin in human nature. Happily, the first question, which is the most important, admits of the most obvious, at least, the clearest, solution. The whole frame of nature bespeaks an intelligent author; and no rational enquirer can, after serious reflection, suspend his belief a moment with regard to the primary principles of genuine Theism and Religion. But the other question, concerning the origin of religion in human nature, is exposed to some more difficulty. The belief of invisible, intelligent power has been very generally diffused over the human race, in all places and in all ages; but it has neither perhaps been so universal as to admit of no exception, nor has it been, in any degree, uniform in the ideas, which it has suggested. Some nations have been discovered, who entertained no sentiments of Religion, if travellers and historians may be credited; and no two nations, and scarce any two men, have ever agreed precisely in the same sentiments.

David Hume on Religious Peculiarity


That original intelligence, say the Magians, who is the first principle of all things, discovers himself immediately to the mind and understanding alone; but has placed the sun as his image in the visible universe; and when that bright luminary diffuses its beams over the earth and the firmament, it is a faint copy of the glory which resides in the higher heavens. If you would escape the displeasure of this divine being, you must be careful never to set your bare foot upon the ground, nor spit into a fire, nor throw any water upon it, even though it were consuming a whole city. Who can express the perfections of the Almighty? say the Mahometans. Even the noblest of his works, if compared to him, are but dust and rubbish. How much more must human conception fall short of his infinite perfections? His smile and favour renders men for ever happy; and to obtain it for your children, the best method is to cut off from them, while infants, a little bit of skin, about half the breadth of a farthing. Take two bits of cloth, say the Roman catholics, about an inch or an inch and a half square, join them by the corners with two strings or pieces of tape about sixteen inches long, throw this over your head, and make one of the bits of cloth lie upon your breast, and the other upon your back, keeping them next your skin: There is not a better secret for recommending yourself to that infinite Being, who exists from eternity to eternity.

David Hume on Philosophy Versus Religion


To oppose the torrent of scholastic religion by such feeble maxims as these, that it is impossible for the same thing to be and not to be, that the whole is greater than a part, that two and three make five; is pretending to stop the ocean with a bullrush. Will you set up profane reason against sacred mystery? No punishment is great enough for your impiety. And the same fires, which were kindled for heretics, will serve also for the destruction of philosophers. … The whole is a riddle, an aenigma, an inexplicable mystery. Doubt, uncertainty, suspence of judgment appear the only result of our most accurate scrutiny, concerning this subject. But such is the frailty of human reason, and such the irresistible contagion of opinion, that even this deliberate doubt could scarcely be upheld; did we not enlarge our view, and opposing one species of superstition to another, set them a quarreling; while we ourselves, during their fury and contention, happily make our escape, into the calm, though obscure, regions of philosophy.

David Hume on Hard Reality vs. Faith


We may observe, that, notwithstanding the dogmatical, imperious style of all superstition, the conviction of the religionists, in all ages, is more affected than real, and scarcely ever approaches, in any degree, to that solid belief and persuasion, which governs us in the common affairs of life. Men dare not avow, even to their own hearts, the doubts which they entertain on such subjects: They make a merit of implicit faith; and disguise to themselves their real infidelity, by the strongest asseverations and most positive bigotry. But nature is too hard for all their endeavours, and suffers not the obscure, glimmering light, afforded in those shadowy regions, to equal the strong impressions, made by common sense and by experience. The usual course of men’s conduct belies their words, and shows, that their assent in these matters is some unaccountable operation of the mind between disbelief and conviction, but approaching much nearer to the former than to the latter.

David Hume on Human Conceptions of God


The universal propensity to believe in invisible, intelligent power, if not an original instinct, being at least a general attendant of human nature, may be considered as a kind of mark or stamp, which the divine workman has set upon his work; and nothing surely can more dignify mankind, than to be thus selected from all other parts of the creation, and to bear the image or impression of the universal Creator. But consult this image, as it appears in the popular religions of the world. How is the deity disfigured in our representations of him! What caprice, absurdity, and immorality are attributed to him! How much is he degraded even below the character, which we should naturally, in common life, ascribe to a man of sense and virtue!

David Hume on Temperance and the Proximity of Good and Evil

Go The more exquisite any good is, of which a small specimen is afforded us, the sharper is the evil, allied to it; and few exceptions are found to this uniform law of nature. The most sprightly wit borders on madness; the highest effusions of joy produce the deepest melancholy; the most ravishing pleasures are attended with the most cruel lassitude and disgust; the most flattering hopes make way for the severest disappointments. And, in general, no course of life has such safety (for happiness is not to be dreamed of) as the temperate and moderate, which maintains, as far as possible, a mediocrity, and a kind of insensibility, in every thing. As the good, the great, the sublime, the ravishing are found eminently in the genuine principles of theism; it may be expected, from the analogy of nature, that the base, the absurd, the mean, the terrifying will be equally discovered in religious fictions and chimeras.