What peculiar privilege has this little agitation of the brain which we call thought, that we must thus make it the model of the whole universe? Our partiality in our own favour does indeed present it on all occasions; but sound philosophy ought carefully to guard against so natural an illusion.

Look round the world: contemplate the whole and every part of it: You will find it to be nothing but one great machine, subdivided into an infinite number of lesser machines, which again admit of subdivisions, to a degree beyond what human senses and faculties can trace and explain. All these various machines, and even their most minute parts, are adjusted to each other with an accuracy, which ravishes into admiration all men, who have ever contemplated them. The curious adapting of means to ends, throughout all nature, resembles exactly, though it much exceeds, the productions of human contrivance; of human design, thought, wisdom, and intelligence.

Any question of philosophy ... which is so obscure and uncertain, that human reason can reach no fixed determination with regard to it; if it should be treated at all; seems to lead us naturally into the style of dialogue and conversation.

The same good sense, that directs men in the ordinary occurrences of life, is not hearkened to in religious matters, which are supposed to be placed altogether above the cognizance of human reason.

But though there be naturally a wide difference in point of delicacy between one person and another, nothing tends further to encrease and improve this talent, than practice in a particular art, and the frequent survey or contemplation of a particular species of beauty.

But though all the general rules of art are founded only on experience and on the observation of the common sentiments of human nature, we must not imagine, that, on every occasion, the feelings of men will be conformable to these rules.

It is natural for us to seek a Standard of Taste; a rule, by which the various sentiments of men may be reconciled; at least, a decision, afforded, confirming one sentiment, and condemning another.

The sentiments of men often differ with regard to beauty and deformity of all kinds, even while their general discourse is the same ... In all matters of opinion and science, the case is opposite: The difference among men is there oftener found to lie in generals than in particulars; and to be less in reality than in appearance.

His character does not appear more extraordinary and unusual by the mixture of so much absurdity with so much penetration, than by his tempering such violent ambition, and such enraged fanaticism with so much regard to justice and humanity.

In a word, human life is more governed by fortune than by reason; is to be regarded more as a dull pastime than as a serious occupation; and is more influenced by particular humour, than by general principles. Shall we engage ourselves in it with passion and anxiety? It is not worthy of so much concern. Shall we be indifferent about what happens? We lose all the pleasure of the game by our phlegm and carelessness. While we are reasoning concerning life, life is gone; and death, though perhaps they receive him differently, yet treats alike the fool and the philosopher.