On the Power, Wisdom, and Goodness of God, as Manifested in the Adaptation of External Nature, to the Moral and Intellectual Constitution of Man, Volume 2
Carey, Lea & Blanchard, 1833 - 308 pages
"This book explores the moral and intellectual constitution of humans as a divine manifestation. The chapters explore the adaptation of external nature to the human moral constitution. The supremacy of conscience is detailed. Inherent pleasure of the virtuous and misery of the vicious affections and the power and operation of habit are presented as general arguments. The special affections which are conducive to the civil and political well being of society are also discussed." (PsycINFO Database Record (c) 2008 APA, all rights reserved).
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action actual adaptation affections already anger animal argument authority beauty become benevolence cause certain character circumstances conscience consequences constitution demonstration desire direct distinct divine economy emotion enjoyment established evidence evil example existence experience external fact faculty feeling felt followed force former give given gratification hand happiness hath heart hold human imagination important individual influence instance intellectual interest justice labour land least length less light look man's material matter means mechanism ment mental mind moral nature never object observation obtain once operation original pain perfect perhaps phenomena philosophy physical pleasure possession present principle question reason regard relation respect result sense separate side society species spirit strength strong suffer suggestion termed things thought tion true truth universal violence virtue whole wisdom
Page 263 - ... is at this moment in every place in the universe, he cannot know but there may be in some place manifestations of a Deity by which even he would be overpowered. If he does not know absolutely every agent in the universe, the one that he does not know may be God. If he is not himself the chief agent in the universe, and does not know what is so, that which is so may be God. If he...
Page 36 - ... you cannot form a notion of this faculty, conscience, without taking in judgment, direction, superintendency. This is a constituent part of the idea, that is, of the faculty itself: and, to preside and govern, from the very economy and constitution of man, belongs to it. Had it strength, as it had right: had it power, as it had manifest authority, it would absolutely govern the world.
Page xiv - For it became him who created them to set them in order. And if he did so, it's unphilosophical to seek for any other Origin of the World, or to pretend that it might arise out of a Chaos by the mere Laws of Nature; though being once form'd, it may continue by those Laws for many Ages.
Page v - The purpose of the physical sciences throughout all their provinces, is to answer the question What is ? They consist only of facts arranged according to their likeness, and expressed by general names given to every class of similar facts. The purpose of the moral sciences is to answer the question What ought to be...
Page 254 - an act of the mind, knowingly exerting that dominion it takes itself to have over any part of the man, by employing it in or withholding it from any particular action.
Page 173 - But though, in accounting for the operations of bodies, we never fail to distinguish in this manner the efficient from the final cause, in accounting for those of the mind, we are very apt to confound these two different things with one another. When by natural principles we are led to advance those ends which a refined and enlightened reason would recommend to us, we are very apt...
Page 53 - It is conscience which urges to the practice of virtue ; but it serves to enhance the proof of a moral purpose, and therefore of a moral character in God, so to have framed our mental economy, that, in addition to the felt obligation of its rightness, virtue should of itself be so regaling to the taste of the inner man. 5. In counterpart to these sweets and satisfactions of virtue, is the essential and inherent bitterness of all that is morally evil. We repeat, that with this particular argument...
Page 36 - Thus, that principle by which we survey, and either approve or disapprove our own heart, temper, and actions, is not only to be considered as what is in its turn to have some influence ; which may be said of every passion, of the lowest appetites : but likewise as being superior ; as from its very nature manifestly claiming superiority over all others ; insomuch that you cannot form a notion of this faculty, conscience, without taking in judgment...
Page 263 - The wonder then turns on the great process, by which a man could grow to the immense intelligence that can know that there is no God. What ages and what lights are requisite for THIS attainment! This intelligence involves the very attributes of Divinity, while a God is denied. For unless this man is omnipresent, unless he is at this moment in every place m the.universe, he cannot know but there may be in some place manifestations of a Deity, by which even he would be overpowered.