What may at first occur on this head, is, that as nothing can be contrary to truth or reason, except what has a reference to it, and as the judgments of our understanding only have this reference, it must follow, that passions can be contrary to reason only so far as they are accompany'd with some judgment or opinion. According to this principle, which is so obvious and natural, `tis only in two senses, that any affection can be call'd unreasonable. First, When a passion, such as hope or fear, grief or joy, despair or security, is founded on the supposition or the existence of objects, which really do not exist. Secondly, When in exerting any passion in action, we chuse means insufficient for the design'd end, and deceive ourselves in our judgment of causes and effects. Where a passion is neither founded on false suppositions, nor chuses means insufficient for the end, the understanding can neither justify nor condemn it. `Tis not contrary to reason to prefer the destruction of the whole world to the scratching of my finger. `Tis not contrary to reason for me to chuse my total ruin, to prevent the least uneasiness of an Indian or person wholly unknown to me. `Tis as little contrary to reason to prefer even my own acknowledge'd lesser good to my greater, and have a more ardent affection for the former than the latter. A trivial good may, from certain circumstances, produce a desire superior to what arises from the greatest and most valuable enjoyment; nor is there any thing more extraordinary in this, than in mechanics to see one pound weight raise up a hundred by the advantage of its situation. In short, a passion must be accompany'd with some false judgment. in order to its being unreasonable; and even then `tis not the passion, properly speaking, which is unreasonable, but the judgment.
What is tolerance? -- it is the consequence of humanity. We are all formed of frailty and error; let us pardon reciprocally each other's folly -- that is the first law of nature.
All men have an equal right to the free development of their faculties they have an equal right to the impartial protection of the state but it is not true, it is against all the laws of reason and equity, it is against the eternal nature of things, that the indolent man and the laborious man, the spendthrift and the economist, the imprudent and the wise, should obtain and enjoy an equal amount of goods.
That a man be willing, when others are so too, as farre-forth, as for Peace, and defence of himself he shall think it necessary, to lay down this right to all things; and be contented with so much liberty against other men, as he would allow other men against himself.
Labor was the first price, the original purchase-money that was paid for all things. It was not by gold or by silver, but by labor, that all wealth of the world was originally purchased.
There are only two cases in which war is just: first, in order to resist the aggression of an enemy, and second, in order to help an ally who has been attacked.
Charles De Montesquieu
If you treat with courtesy your equal, who is privileged to resent an impertinence, how much more cautious should you be to your dependents, from whom you demand a respectful demeanor.
The book to read is not the one which thinks for you, but the one which makes you think. No book in the world equals the Bible for that.