Your corn is ripe today, mine will be so tomorrow. 'Tis profitable for us both that I should labor with you today, and that you should aid me tomorrow. I have no kindness for you, and know you have as little for me. I will not, therefore, take any pains upon your account . . . Here then I leave you to labor alone; you treat me in the same manner. The seasons change, and both of us lose our harvests for want of mutual confidence and security.

We have no other notion of cause and effect, but that of certain objects, which have always conjoin'd together, and which in all past instances have been found inseparable. We cannot penetrate into the reason of the conjunction. We only observe the thing itself, and always find that from the constant conjunction the objects acquire an union in the imagination.

The sceptics assert, though absurdly, that the origin of all religious worship was derived from the utility of inanimate objects,as the sun and moon, to the support and well-being of mankind.

The life of man is of no greater importance to the universe than that of an oyster.

The rules of morality are not the conclusion of our reason.

Grief and disappointment give rise to anger, anger to envy, envy to malice, and malice to grief again, till the whole circle be completed.

We can conceive a thinking being to have either many or few perceptions. Suppose the mind to be reduced even below the life of anoyster. Suppose it to have only one perception, as of thirst or hunger. Consider it in that situation. Do you conceive any thing but merely that perception? Have you any notion of self or substance? If not, the addition of other perceptions can never give you that notion.