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Scholastic learning and polemical divinity retarded the growth of all true knowledge.

David Hume

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David Hume
Age: 65 †
Born: 1711
Born: April 26
Died: 1776
Died: August 25
Economist
Essayist
Historian
Librarian
Philosopher
Writer
Edinburgh
Scotland
David Home
Hume
Polemical
Learning
Scholastic
Knowledge
True
Scholastics
Retard
Retarded
Divinity
Philosophical
Growth

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The most lively thought is still inferior to the dullest sensation.
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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.
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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
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Self-denial is a monkish virtue.
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It is with books as with women, where a certain plainness of manner and of dress is more engaging than that glare of paint and airs and apparel which may dazzle the eye, but reaches not the affections.
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It's when we start working together that the real healing takes place... it's when we start spilling our sweat, and not our blood.
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Morals excite passions, and produce or prevent actions. Reason of itself is utterly impotent in this particular. The rules of morality, therefore, are not conclusions of our reason.
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Men are much oftener thrown on their knees by the melancholy than by the agreeable passions.
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Philosophy would render us entirely Pyrrhonian, were not nature too strong for it.
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[priests are] the pretenders to power and dominion, and to a superior sanctity of character, distinct from virtue and good morals.
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All knowledge resolves itself into probability. ... In every judgment, which we can form concerning probability, as well as concerning knowledge, we ought always to correct the first judgment deriv'd from the nature of the object, by another judgment, deriv'd from the nature of the understanding.
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It is an absurdity to believe that the Deity has human passions, and one of the lowest of human passions, a restless appetite for applause
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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.
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Almost every one has a predominant inclination, to which his other desires and affections submit, and which governs him, though perhaps with some intervals, though the whole course of his life.
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If morality had naturally no influence on human passions and actions, it were in vain to take such pains to inculcate it and nothing would be more fruitless than that multitude of rules and precepts with which all moralists abound.
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The Christian religion not only was at first attended with miracles, but even at this day cannot be believed by any reasonable person without one.
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If God is omnipotent, omniscient and wholly good, whence evil? If God wills to prevent evil but cannot, then He is not omnipotent. If He can prevent evil but does not, then he is not good. In either case he is not God.
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Never literary attempt was more unfortunate than my Treatise of Human Nature. It fell dead-born from the press.
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Beauty, whether moral or natural, is felt, more properly than perceived.
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