I mean so far, as holy orders are supposed to produce the indelible character. In other respects they are only a legal qualification. ↩
First in time, not in dignity or force. ↩
This proposition must hold strictly true, with regard to every quality, that is determined merely by sentiment. In what sense we can talk either of a right or a wrong taste in morals, eloquence, or beauty, shall be considered afterwards. In the meantime, it may be observed, that there is such an uniformity in the general sentiments of mankind, as to render such questions of but small importance. ↩
It is not here asserted, that present possession or conquest are sufficient to give a title against long possession and positive laws but only that they have some force, and will be able to call the balance where the titles are otherwise equal, and will even be sufficient sometimes to sanctify the weaker title. What degree of force they have is difficult to determine. I believe all moderate men will allow, that they have great force in all disputes concerning the rights of princes. ↩
To prevent mistakes I must observe, that this case of succession is not the same with that of hereditary monarchies, where custom has fixed the right of succession. These depend upon the principle of long possession above explained. ↩
Decentior equus cujus astricta sunt ilia; sed idem velocior. Pulcher aspectu sit athleta, cujus lacertos exercitatio expressit; idem certamini paratior. Nunquam vero species ab utilitate dividitur. Sed hoc quidem discernere, modici judicii est. Quinct. lib. 8. [“A horse with narrow flanks looks more comely; it also moves faster. An athlete whose muscles have been developed by training presents a handsome appearance; he is also better prepared for the contest. Attractive appearance is invariably associated with efficient functioning. Yet it takes no outstanding powers of judgement to wake this distinction.”] ↩
Book II, Part II, sect. VIII. ↩
Suave mari magno turbantibus aequora ventis
E terra magnum alterius spectare laborem;
Non quia vexari quenquam est jucunda voluptas,
Sed quibus ipse malls caress qula cernere sauv’ est.
Lucret.
[There is something pleasant in watching, from dry land, the great difficulties another man is undergoing
out on the high sea, with the winds lashing the waters.
This is not because one derives delight from any man’s distress,
but because it is pleasurable to perceive from what troubles one is oneself free.]
Book II, Part II, sect. 10. ↩
Book II, Part II, sect. 5. ↩
Love and esteem are at the bottom the same passions, and arise from like causes. The qualities, that produce both, are agreeable, and give pleasure. But where this pleasure is severe and serious; or where its object is great, and makes a strong impression; or where it produces any degree of humility and awe: In all these cases, the passion, which arises from the pleasure, is more properly denominated esteem than love. Benevolence attends both: But is connected with love in a more eminent degree. ↩
Book I, Part IV, sect. 6. ↩
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A Treatise of Human Nature
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