Reason must approach nature in order to be taught by it. It must not, however, do so in the character of a pupil who listens to everything that the teacher chooses to say, but of an appointed judge who compels the witness to answer questions which he has himself formulated.
Beneficence is a duty. He who frequently practices it, and sees his benevolent intentions realized, at length comes really to love him to whom he has done good. When, therefore, it is said, 'Thou shalt love thy neighbor as thyself,' it is not meant, thou shalt love him first and do him good in consequence of that love, but, thou shalt do good to thy neighbor; and this thy beneficence will engender in thee that love to mankind which is the fulness and consummation of the inclination to do good.
If, like Hume, I had all manner of adornment in my power, I would still have reservations about using them. It is true that some readers will be scared off by dryness. But isn't it necessary to scare off some if in their case the matter would end up in bad hands?
[S]uppose the mind of [a] friend of humanity were clouded over with his own grief, extinguishing all sympathetic participation in the fate of others; he still has the resources to be beneficent to those suffering distress, but the distress of others does not touch him because he is sufficiently busy with his own; and now, where no inclination any longer stimulates him to it, he tears himself out of his deadly insensibility and does the action without any inclination, solely from duty.
In the kingdom of ends everything has either a price or a dignity. Whatever has a price can be replaced by something else as its equivalent; on the other hand, whatever is above all price, and therefore admits of no equivalent, has a dignity. But that which constitutes the condition under which alone something can be an end in itself does not have mere relative worth, i.e., price, but an intrinsic worth, i.e., a dignity.
Ours is an age of criticism, to which everything must be subjected. The sacredness of religion, and the authority of legislation, are by many regarded as grounds for exemption from the examination by this tribunal, But, if they are exempted, and cannot lay claim to sincere respect, which reason accords only to that which has stood the test of a free and public examination.
. . . as to moral feeling, this supposed special sense, the appeal to it is indeed superficial when those who cannot think believe that feeling will help them out, even in what concerns general laws: and besides, feelings which naturally differ infinitely in degree cannot furnish a uniform standard of good and evil, nor has any one a right to form judgments for others by his own feelings. . . .
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