David Hume Men Quotations

How could politics be a science, if laws and forms of government had not a uniform influence upon society? Where would be the foundation of morals, if particular characters had no certain or determinate power to produce particular sentiments, and if these sentiments had no constant operation on actions?

The proper office of religion is to regulate the heart of men, humanize their conduct, infuse the spirit of temperance, order, andobedience; and as its operation is silent, and only enforces the motives of morality and justice, it is in danger of being overlooked, and confounded with these other motives.

The minds of men are mirrors to one another, not only because they reflect each other's emotions, but also because those rays of passions, sentiments and opinions may be often reverberated, and may decay away by insensible degrees.

What is easy and obvious is never valued; and even what is in itself difficult, if we come to knowledge of it without difficulty, and without and stretch of thought or judgment, is but little regarded.

From the apparent usefulness of the social virtues, it has readily been inferred by sceptics, both ancient and modern, that all moral distinctions arise from education, and were, at first, invented, and afterwards encouraged ... in order to render men tractable, and subdue their natural ferocity and selfishness, which incapacitated them for society.

Municipal laws are a supply to the wisdom of each individual; and, at the same time, by restraining the natural liberty of men, make private interest submit to the interest of the public.

In ancient times, bodily strength and dexterity, being of greater use and importance in war, was also much more esteemed and valued, than at present. ... In short, the different ranks of men are, in a great measure, regulated by riches.

A man who has cured himself of all ridiculous prepossessions, and is fully, sincerely, and steadily convinced, from experience as well as philosophy, that the difference of fortune makes less difference in happiness than is vulgarly imagined; such a one does not measure out degrees of esteem according to the rent-rolls of his acquaintance. ... his internal sentiments are more regulated by the personal characters of men, than by the accidental and capricious favors of fortune.

In our reasonings concerning matter of fact, there are all imaginable degrees of assurance, from the highest certainty to the lowest species of moral evidence. A wise man, therefore, proportions his belief to the evidence.

It is... a just political maxim, that every man must be supposed a knave.

On the theory of the soul's mortality, the inferiority of women's capacity is easily accounted for: Their domestic life requires no higher faculties either of mind or body. This circumstance vanishes and becomes absolutely insignificant, on the religious theory: The one sex has an equal task to perform as the other: Their powers of reason and resolution ought also to have been equal, and both of them infinitely greater than at present.

Do you come to a philosopher as to a cunning man, to learn something by magic or witchcraft, beyond what can be known by common prudence and discretion?

The conduct of a man, who studies philosophy in this careless manner, is more truly sceptical than that of any one, who feeling inhimself an inclination to it, is yet so over-whelm'd with doubts and scruples, as totally to reject it. A true sceptic will be diffident of his philosophical doubts, as well as of his philosophical conviction; and will never refuse any innocent satisfaction, which offers itself, upon account of either of them.

There has been a controversy started of late, much better worth examination, concerning the general foundation of Morals; whether they be derived from Reason, or from Sentiment; whether we attain the knowledge of them by a chain of argument and induction, or by an immediate feeling and finer internal sense; whether, like all sound judgement of truth and falsehood, they should be the same to every rational intelligent being; or whether, like the perception of beauty and deformity, they be founded entirely on the particular fabric and constitution of the human species.

Truth is disputable; not taste: what exists in the nature of things is the standard of our judgement; what each man feels within himself is the standard of sentiment. Propositions in geometry may be proved, systems in physics may be controverted; but the harmony of verse, the tenderness of passion, the brilliancy of wit, must give immediate pleasure. No man reasons concerning another's beauty; but frequently concerning the justice or injustice of his actions.

I may venture to affirm the rest of mankind, that they are nothing but a bundle or collection of different perceptions, which succeed each other with an inconceivable rapidity, and are in a perpetual flux and movement.

But I would still reply, that the knavery and folly of men are such common phenomena, that I should rather believe the most extraordinary events to arise from their concurrence, than admit of so signal a violation of the laws of nature

It is a great mortification to the vanity of man, that his utmost art and industry can never equal the meanest of nature's productions, either for beauty or value. Art is only the under-workman, and is employed to give a few strokes of embellishment to those pieces, which come from the hand of the master.

We may observe that, in displaying the praises of any humane, beneficent man, there is one circumstance which never fails to be amply insisted on, namely, the happiness and satisfaction, derived to society from his intercourse and good offices.

But, historians, and even common sense, may inform us, that, however specious these ideas of perfect equality may seem, they are really, at bottom, impracticable; and were they not so, would be extremely pernicious to human society. Render possessions ever so equal, men's different degrees of art, care, and industry will immediately break that equality. Or if you check these virtues, you reduce society to the most extreme indigence; and instead of preventing want and beggary in a few, render it unavoidable to the whole community.

We may conclude, therefore, that, in order to establish laws for the regulation of property, we must be acquainted with the nature and situation of man; must reject appearances, which may be false, though specious; and must search for those rules, which are, on the whole, most useful and beneficial.

Time is a perishable commodity.

There is not to be found, in all history, any miracle attested by a sufficient number of men, of such unquestioned good sense, education and learning, as to secure us against all delusion in themselves.

Accuracy is, in every case, advantageous to beauty, and just reasoning to delicate sentiment. In vain would we exalt the one by depreciating the other.

When anyone tells me that he saw a dead man restored to life, I immediately consider with myself whether it be more probable that this person should either deceive or be deceived or that the fact which he relates should really have happened. I weigh the one miracle against the other and according to the superiority which I discover, I pronounce my decision. Always I reject the greater miracle. If the falsehood of his testimony would be more miraculous than the event which he relates, then and not till then, can he pretend to command my belief or opinion.

We make allowance for a certain degree of selfishness in men; because we know it to be inseparable from human nature, and inherent in our frame and constitution. By this reflexion we correct those sentiments of blame, which so naturally arise upon any opposition.

All sentiment is right; because sentiment has a reference to nothing beyond itself, and is always real, wherever a man is conscious of it. But all determinations of the understanding are not right; because they have a reference to something beyond themselves, to wit, real matter of fact; and are not always conformable to that standard.

Men are much oftener thrown on their knees by the melancholy than by the agreeable passions.

I cannot but bless the memory of Julius Caesar, for the great esteem he expressed for fat men and his aversion to lean ones.

The more tremendous the divinity is represented, the more tame and submissive do men become his ministers: And the more unaccountable the measures of acceptance required by him, the more necessary does it become to abandon our natural reason, and yield to their ghostly guidance and direction.

Examine the religious principles which have, in fact, prevailed in the world, and you will scarcely be persuaded that they are anything but sick men's dreams.

I do not think a philosopher who would apply himself so earnestly to the explaining the ultimate principles of the soul, would show himself a great master in the very science of human nature, which he pretends to explain, or very knowing in what is naturally satisfactory to the mind of man.

The unhappy of all men is he who believes himself to be so.

Methinks I am like a man, who having struck on many shoals, and having narrowly escap'd shipwreck in passing a small frith, has yet the temerity to put out to sea in the same leaky weather-beaten vessel, and even carries his ambition so far as to think of compassing the globe under these disadvantageous circumstances.

It is harder to avoid censure than to gain applause; for this may be done by one great or wise action in an age. But to escape censure a man must pass his whole life without saying or doing one ill or foolish thing

I know with certainty, that [an honest man] is not to put his hand into the fire, and hold it there, till it be consumed: And thisevent, I think I can foretell with the same assurance, as that, if he throw himself out at the window, and meet with no obstruction, he will not remain a moment suspended in the air.

The imagination of man is naturally sublime, delighted with whatever is remote and extraordinary, and running, without control, into the most distant parts of space and time in order to avoid the objects, which custom has rendered too familiar to it.

One would appear ridiculous who would say, that it is only probable the sun will rise to-morrow, or that all men must die; thoughit is plain we have no further assurance of these facts than what experience affords us.

But it is a miracle that a dead man should come to life; because that has never been observed in any age or country.

The free conversation of a friend is what I would prefer to any environment.

No one can doubt, that the convention for the distinction of property, and for the stability of possession, is of all circumstances the most necessary to the establishment of human society, and that after the agreement for the fixing and observing of this rule, there remains little or nothing to be done towards settling a perfect harmony and concord.

It seems certain, that though a man, in a flush of humour, after intense reflection on the many contradictions and imperfections of human reason, may entirely renounce all belief and opinion, it is impossible for him to persevere in this total scepticism, or make it appear in his conduct for a few hours.

Grief and disappointment give rise to anger, anger to envy, envy to malice, and malice to grief again, till the whole circle be completed.

It affords a violent prejudice against almost every science, that no prudent man, however sure of his principles, dares prophesy concerning any event, or foretell the remote consequences of things.

No truth appears to me more evident than that beasts are endowed with thought and reason as well as men.

The heart of man is made to reconcile the most glaring contradictions.

For as to the dispersing of Books, that Circumstance does perhaps as much harm as good: Since Nonsense flies with greater Celerity, and makes greater Impression than Reason; though indeed no particular species of Nonsense is so durable. But the several Forms of Nonsense never cease succeeding one another; and Men are always under the Dominion of some one or other, though nothing was ever equal in Absurdity and Wickedness to our present Patriotism.

The stability of modern governments above the ancient, and the accuracy of modern philosophy, have improved, and probably will still improve, by similar gradations.

Were a man, whom I know to be honest and opulent, and with whom I live in intimate friendship, to come into my house, where I am surrounded with my servants, I rest assured, that he is not to stab me before he leaves it, in order to rob me of my silver standish; and I no more suspect this event, than the falling of the house itself which is new, and solidly built and founded.--But he may have been seized with a sudden and unknown frenzy.--So may a sudden earthquake arise, and shake and tumble my house about my ears.

[The sceptic] must acknowledge, if he will acknowledge any thing, that all human life must perish, were his principles to prevail.All discourse, all action would immediately cease, and men remain in a total lethargy, till the necessities of nature, unsatisfied, put an end to their miserable existence.

The great subverter of Pyrrhonism or the excessive principles of scepticism is action, and employment, and the occupations of common life.

An infinite number of real parts of time, passing in succession, and exhausted one after another, appears so evident a contradiction, that no man, one should think, whose judgement is not corrupted, instead of being improved, by the sciences, would ever be able to admit of it.

All ills spring from some vice, either in ourselves or others; and even many of our diseases proceed from the same origin. Remove the vices; and the ills follow. You must only take care to remove all the vices. If you remove part, you may render the matter worse. By banishing vicious luxury, without curing sloth and an indifference to others, you only diminish industry in the state, and add nothing to men's charity or their generosity.

Riches are valuable at all times, and to all men, because they always purchase pleasures such as men are accustomed to and desire; nor can anything restrain or regulate the love of money but a sense of honor and virtue, which, if it be not nearly equal at all times, will naturally abound most in ages of knowledge and refinement.

Berkeley , Hume, Kant , Fichte , Hegel , James , Bergson all are united in one earnest attempt, the attempt to reinstate man with his high spiritual claims in a place of importance in the cosmic scheme.

Though men of delicate taste be rare, they are easily to be distinguished in society by the soundness of their understanding, and the superiority of their faculties above the rest of mankind.

Nothing can be more unphilosophical than to be positive or dogmatical on any subject; and even if excessive scepticism could be maintained it would not be more destructive to all just reasoning and inquiry. When men are the most sure and arrogant, they are commonly the most mistaken, and have there given reins to passion, without that proper deliberation and suspense which can alone secure them from the grossest absurdities.

Avarice, the spur of industry, is so obstinate a passion, and works its way through so many real dangers and difficulties, that it is not likely to be scared by an imaginary danger, which is so small, that it scarcely admits of calculation. Commerce, therefore, in my opinion, is apt to decay in absolute governments, not because it is there less secure, but because it is less honourable.

The slaving Poor are incapable of any Principles: Gentlemen may be converted to true Principles, by Time and Experience. The middling Rank of Men have Curiosity and Knowledge enough to form Principles, but not enough to form true ones, or correct any Prejudices that they may have imbib'd: And 'tis among the middling Rank, that Tory Principles do at present prevail most in England.

Happy the man whom indulgent fortune allows to pay to virtue what he owes to nature, and to make a generous gift of what must otherwise be ravished from him by cruel necessity.

Uncommon expressions are a disfigurement rather than an embellishment of discourse.

A delicacy of taste is favorable to love and friendship, by confining our choice to few people, and making us indifferent to the company and conversation of the greater part of men.

It is on opinion only that government is founded; and this maxim extends to the most despotic and most military governments, as well as to the most free and most popular.

In all ages of the world, priests have been enemies to liberty; and it is certain, that this steady conduct of theirs must have been founded on fixed reasons of interest and ambition. Liberty of thinking, and of expressing our thoughts, is always fatal to priestly power, and to those pious frauds, on which it is commonly founded; and, by an infallible connexion, which prevails among all kinds of liberty, this privilege can never be enjoyed, at least has never yet been enjoyed, but in a free government.

Let us consider what we call vicious luxury. No gratification, however sensual, can of itself be esteemed vicious. A gratification is only vicious when it engrosses all a man's expense, and leaves no ability for such acts of duty and generosity as are required by his situation and fortune. The same care and toil that raise a dish of peas at Christmas would give bread to a whole family during six months.

Human Nature is the only science of man; and yet has been hitherto the most neglected.

Men often act knowingly against their interest.

Art may make a suite of clothes, but nature must produce a man.

The great end of all human industry is the attainment of happiness

Luxury, or a refinement on the pleasures and conveniences of life, had long been supposed the source of every corruption in government, and the immediate cause of faction, sedition, civil wars, and the total loss of liberty. It was, therefore, universally regarded as a vice, and was an object of declamation to all satyrists, and severe moralists.

Of all the animals with which this globe is peopled, there is none towards whom nature seems, at first sight, to have exercised more cruelty than towards man, in the numberless wants and necessities with which she has loaded him, and in the slender means which she affords to the relieving these necessities.

The best taxes are such as are levied upon consumptions, especially those of luxury; because such taxes are least felt by the people. They seem, in some measure, voluntary; since a man may choose how far he will use the commodity: They naturally produce sobriety and frugality, if judiciously imposed: And being confounded with the natural price of the commodity, they are scarcely perceived by the consumers. Their only disadvantage is that they are expensive in the levying.

When suicide is out of fashion we conclude that none but madmen destroy themselves; and all the efforts of courage appear chimerical to dastardly minds ... Nevertheless, how many instances are there, well attested, of men, in every other respect perfectly discreet, who, without remorse, rage, or despair, have quitted life for no other reason than because it was a burden to them, and have died with more composure than they lived?

In a vain man, the smallest spark may kindle into the greatest flame, because the materials are always prepared for it.

The life of man is of no greater importance to the universe than that of an oyster.

An established government has an infinite advantage, by that very circumstance of its being established--the bulk of mankind being governed by authority, not reason, and never attributing authority to anything that has not the recommendation of antiquity.

No man ever threw away life while it was worth keeping.

Enthusiasm, being the infirmity of bold and ambitious tempers, is naturally accompanied with a spirit of liberty; as superstition,on the contrary, renders men tame and abject, and fits them for slavery.

When I hear that a man is religious, I conclude he is a rascal!

A little philosophy makes a man an Atheist: a great deal converts him to religion

A wise man's kingdom is his own breast: or, if he ever looks farther, it will only be to the judgment of a select few, who are free from prejudices, and capable of examining his work. Nothing indeed can be a stronger presumption of falsehood than the approbation of the multitude; and Phocion, you know, always suspected himself of some blunder when he was attended with the applauses of the populace.

That the sun shines tomorrow is a judgement that is as true as the contrary judgement.

The difference between a man who is led by opinion or emotion and one who is led by reason. The former, whether he will or not, performs things of which he is entirely ignorant; the latter is subordinate to no one, and only does those things which he knows to be of primary importance in his life, and which on that account he desires the most; and therefore I call the former a slave, but the latter free.

The consequence of a very free commerce between the sexes, and of their living much together, will often terminate in intrigues and gallantry.

A man acquainted with history may, in some respect, be said to have lived from the beginning of the world, and to have been making continual additions to his stock of knowledge in every century.

Every wise, just, and mild government, by rendering the condition of its subjects easy and secure, will always abound most in people, as well as in commodities and riches.

Nothing is more surprising than the easiness with which the many are governed by the few.

When men are most sure and arrogant they are commonly most mistaken.

A man posing for a painting.

Heaven and hell suppose two distinct species of men, the good and the bad. But the greatest part of mankind float betwixt vice and virtue.

When men are most sure and arrogant they are commonly most mistaken, giving views to passion without that proper deliberation which alone can secure them from the grossest absurdities.

Upon the whole, then it seems undeniable, that nothing can bestow more merit on any human creature than the sentiment of benevolence in an eminent degree; and that a part at least of its merit arises from its tendency to promote the interests of our

In public affairs men are often better pleased that the truth, though known to everybody, should be wrapped up under a decent cover than if it were exposed in open daylight to the eyes of all the world.

It is seldom, that liberty of any kind is lost all at once. Slavery has so frightful an aspect to men accustomed to freedom, that it must steal upon them by degrees, and must disguise itself in a thousand shapes, in order to be received.