Thomas Reid Quotations

There is no greater impediment to the advancement of knowledge than the ambiguity of words.

But when, in the first setting out, he takes it for granted without proof, that distinctions found in the structure of all languages, have no foundation in nature; this surely is too fastidious a way of treating the common sense of mankind.

And, if we have any evidence that the wisdom which formed the plan is in the man, we have the very same evidence, that the power which executed it is in him also.

A philosopher is, no doubt, entitled to examine even those distinctions that are to be found in the structure of all languages... in that case, such a distinction may be imputed to a vulgar error, which ought to be corrected in philosophy.

Every indication of wisdom, taken from the effect, is equally an indication of power to execute what wisdom planned.

The rules of navigation never navigated a ship. The rules of architecture never built a house.

It is a question of fact, whether the influence of motives be fixed by laws of nature, so that they shall always have the same effect in the same circumstances.

If we could obtain a distinct and full history of all that hath passed in the mind of a child from the beginning of life and sensation till it grows up to the use of reason, how its infant faculties began to work, and how they brought forth and ripened all the various notions, opin-ions, and sentiments, which we find in ourselves when we come to be capable of reflection, this would be a trea-sure of natural history which would probably give more light into the human faculties, than all the systems of philosophers about them from the beginning of the world.

He knows a lot of people in these different facilities, ... Sometimes there are safety issues.

It follows also, that the active power, of which only we can have any distinct conception, can be only in beings that have understanding and will.

might not be an appropriate place for him to stay.

When, therefore, in common language, we speak of having an idea of anything, we mean no more by that expression, but thinking of it.

This is the philosophical meaning of the word idea; and we may observe that this meaning of that word is built upon a philosophical opinion: for, if philosophers had not believed that there are such immediate objects of all our thoughts in the mind, they would never have used the word idea to express them.

This is the original mosaic tile and marble.

The vulgar allow that this expression implies a mind that thinks, an act of that mind which we call thinking, and an object about which we think. But, besides these three, the philosopher conceives that there is a fourth-to wit, the idea, which is the immediate object.

If no other test or measure of the strength of motives can be found but their prevailing, then this boasted principle will be only an identical proposition, and signify only that the strongest motive is the strongest motive, and the motive that prevails is the motive that prevails -which proves nothing.

If we try all three at once, I dont know where that will be,

In the strict and proper sense, I take an efficient cause to be a being who had power to produce the effect, and exerted that power for that purpose.

But I have never seen any proof that there are such laws of nature, far less any proof that the strongest motive always prevails.

However much our late fatalists have boasted of this principle as of a law of nature... I am persuaded that, whenever they shall be pleased to give us any measure of the strength of motives distinct from their prevalence, it will appear, from experience, that the strongest motive does not always prevail.

The idea is in the mind itself, and can have no existence but in a mind that thinks; but the remote or mediate object may be something external, as the sun or moon; it may be something past or future; it may be something which never existed.

The finest productions of human art are immensely short of the meanest work of Nature. The nicest artist cannot make a feather or the leaf of a tree.

Every conjecture we can form with regard to the works of God has as little probability as the conjectures of a child with regard to the works of an adult.

It is natural to men to judge of things less known, by some similitude they observe, or think they observe, between them and things more familiar or better known. In many cases, we have no better way of judging. And, where the things compared have really a great similitude in their nature, when there is reason to think that they are subject to the same laws, there may be a considerable degree of probability in conclusions drawn from analogy.

When we contemplate the world of Epicurus, and conceive the universe to be a fortuitous jumble of atoms, there is nothing grand in this idea. The clashing of atoms by blind chance has nothing in it fit to raise our conceptions, or to elevate the mind. But the regular structure of a vast system of beings, produced by creating power, and governed by the best laws which perfect wisdom and goodness could contrive, is a spectacle which elevates the understanding, and fills the soul with devout admiration.

For the perception of the beautiful we have the term "taste"--a metaphor taken from that which is passive in the body and transferred to that which is active in the mind.

I sit in my loft with the haves and look out at the have-nots - the bottom of the bottom - and I have to rationalize it, ... Am I pushing out the homeless?

It is the invaluable merit of the great Basle mathematician Leonard Euler, to have freed the analytical calculus from all geometric bounds, and thus to have established analysis as an independent science, which from his time on has maintained an unchallenged leadership in the field of mathematics.

The laws of nature are the rules according to which the effects are produced; but there must be a cause which operates according to these rules. The laws of navigation never navigated a ship. The rules of architecture never built a house.

It appears evident, therefore, that those actions only can truly be called virtuous, and deserving of moral approbation, which the agent believed to be right, and to which he was influenced, more or less, by that belief.

A definition is nothing else but an explication of the meaning of a word, by words whose meaning is already known. Hence it is evident that every word cannot be defined; for the definition must consist of words; and there could be no definition, if there were not words previously understood without definition.

For, until the wisdom of men bear some proportion to the wisdom of God, their attempts to find out the structure of his works, by the force of their wit and genius, will be vain.

[I]f a man bred to the seafaring life, and accustomed to think and talk only of matters relating to navigation, enters into discourse upon any other subject; it is well known, that the language and the notions proper to his own profession are infused into every subject, and all things are measured by the rules of navigation: and if he should take it into his head to philosophize concerning the faculties of the mind, it cannot be doubted, but he would draw his notions from the fabric of the ship, and would find in the mind, sails, masts, rudder, and compass.

In every case, we ought to act that part towards another, which we would judge to be right in him to act toward us, if we were in his circumstances and he in ours; or more generally - What we approve in others, that we ought to practise in like circumstances, what we condemn in others we ought not to do.

The wisdom of God exceeds that of the wisest man, more than his wisdom exceeds that of a child. If a child were to conjecture how an army is to be formed in the day of battle--how a city is to be fortified, or a state governed--what chance has he to guess right? As little chance has the wisest man when he pretends to conjecture how the planets move in their courses, how the sea ebbs and flows, and how our minds act upon our bodies.

The want of faith, as well as faith itself, is best shewn by works. If a sceptic avoid the fire as much as those who believe it dangerous to go into it, we can hardly avoid thinking his scepticism to be feigned, and not real.

I wanted to be a part of the downtown renaissance.

We find sects and parties in most branches of science; and disputes which are carried on from age to age, without being brought to an issue. Sophistry has been more effectually excluded from mathematics and natural philosophy than from other sciences. In mathematics it had no place from the beginning; mathematicians having had the wisdom to define accurately the terms they use, and to lay down, as axioms, the first principles on which their reasoning is grounded. Accordingly, we find no parties among mathematicians, and hardly any disputes.

must acknowledge, that to act properly is much more valuable than to think justly or reason acutely.

Every man feels that perception gives him an invincible belief of the existence of that which he perceives; and that this belief is not the effect of reasoning, but the immediate consequence of perception. When philosophers have wearied themselves and their readers with their speculations upon this subject, they can neither strengthen this belief, nor weaken it; nor can they shew how it is produced. It puts the philosopher and the peasant upon a level; and neither of them can give any other reason for believing his senses, than that he finds it impossible for him to do otherwise.

In every chain of reasoning, the evidence of the last conclusion can be no greater than that of the weakest link of the chain, whatever may be the strength of the rest.

Every theory in philosophy, which is built on pure conjecture, is an elephant; and every theory that is supported partly by fact, and partly by conjecture, is like Nebuchadnezzar's image, whose feet were partly of iron, and partly of clay.