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„Die Vernunft ist nur ein Sklave der Affekte und soll es sein; sie darf niemals eine andere Funktion beanspruchen, als die, denselben zu dienen und zu gehorchen.“

David Hume

Ein Traktat über die menschliche Natur. Buch II, Teil III, Dritter Abschnitt. Hamburg 1978. S. 153
"Reason is, and ought only to be the slave of the passions, and can never pretend to any other office than to serve and obey them." - unc.edu http://www.unc.edu/~jjeffrey/Hume%20Files--start%20with%20B3/B2.3.3.html
Traktat über die menschliche Natur (1739)

„Stärker als alle Grundsätze ist die Natur.“

David Hume

Eine Untersuchung in Betreff des menschlichen Verstandes (1748)
Original: (en) Nature is always too strong for principle.
Quelle: Eine Untersuchung in Betreff des menschlichen Verstandes, XII, Abschntt II, S. 147 zeno.org http://www.zeno.org/nid/20009186751
Quelle: en:s:Philosophical Essays Concerning Human Understanding/Essay 12, Part II, p. 248

„Himmel und Hölle setzen zwei verschiedene Arten von Menschen voraus: gute und böse; aber der größte Teil der Menschen schwankt zwischen Laster und Tugend.“

David Hume

Über die Unsterblichkeit der Seele (postum veröffentlicht 1777), ins Deutsche übersetzt von Friedrich Paulsen, Leipzig <sup>3</sup>: Meiner, 1905. S. 161
Original engl.: "Heaven and hell suppose two distinct species of men, the good and the bad. But the greatest part of mankind float betwixt vice and virtue." -
Über die Unsterblichkeit der Seele (1757)

„Sie sehen also, [Jean-Jacques Rousseau] ist eine Komposition aus Launen, Affektiertheit, Boshaftigkeit, Selbstgefälligkeit und Unruhe mit einer winzigen, wenn überhaupt vorhandenen Beimischung von Wahnsinn. […] Die oben genannten, vorherrschenden Qualitäten zusammen mit Undankbarkeit, Grausamkeit und Lügerei, und der von mir nicht extra zuerwähnenden Redegewandtheit und Erfindungsgabe, formen die gesamte geistige Verfassung.“

David Hume

Brief an Adam Smith vom 8. Oktober 1767, in: The Correspondence of Adam Smith, Oxford University Press 1987 [Reprint 2001]. S. 135 Übers.: Wikiquote
"Thus you see, he is a Composition of Whim, Affectation, Wickedness, Vanity, and Inquietude, with a very small, if any, Ingredient of Madness. [...] The ruling Qualities abovementioned, together with Ingratitude, Ferocity, and Lying, I need not mention, Eloquence and Invention — form the whole of the Composition."
Briefe

„Gewohnheit ist der große Führer im Menschenleben.“

David Hume

Original: (en) CUSTOM [...] is the great Guide of human Life.
Quelle: Eine Untersuchung in Betreff des menschlichen Verstandes. V, Abschnitt I, S. 41 zeno.org http://www.zeno.org/nid/2000918659X
Quelle: en:s:Philosophical Essays Concerning Human Understanding/Essay 5, Part I, p. 75

„Keine Zufälligkeit irgendwo im Universum, keine Gleichgültigkeit, keine Freiheit. Während wir handeln, wird gleichzeitig an uns gehandelt.“

David Hume

Eine Untersuchung in Betreff des menschlichen Verstandes
Briefe

„Bleib' nüchtern und vergiss' nicht, skeptisch zu sein!“

David Hume

„Nirgends in der Welt sei dann Zufall, nirgends Unbestimmtheit, nirgends Freiheit. Wenn wir handeln, sind wir gleichzeitig der Gegenstand eines Handelns; der letzte Urheber aller unsrer Entschlüsse ist der Schöpfer der Welt,“

David Hume

Eine Untersuchung in Betreff des menschlichen Verstandes (1748)
Original: (en) No Contingency any where in the Universe; no Indifference; no Liberty. While we act, we are, at the same time, acted upon. The ultimate Author of all our Volitions is the Creator of the World,
Quelle: Eine Untersuchung in Betreff des menschlichen Verstandes. VIII, Abschnitt II, S. 90 zeno.org http://www.zeno.org/nid/20009186670
Quelle: en:s:Philosophical Essays Concerning Human Understanding/Essay 8, Part II, p. 157

David Hume: Zitate auf Englisch

“If reason (I mean abstract reason, derived from inquiries a priori) be not alike mute with regard to all questions concerning cause and effect, this sentence at least it will venture to pronounce, That a mental world, or universe of ideas, requires a cause as much, as does a material world, or universe of objects; and, if similar in its arrangement, must require a similar cause. For what is there in this subject, which should occasion a different conclusion or inference? In an abstract view, they are entirely alike; and no difficulty attends the one supposition, which is not common to both of them.”

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David Hume buch Dialogues Concerning Natural Religion

Philo to Cleanthes, Part IV
Dialogues Concerning Natural Religion (1779)

“Morals excite passions, and produce or prevent actions. Reason of itself is utterly impotent in this particular. The rules of morality, therefore, are not conclusions of our reason.”

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David Hume buch A Treatise of Human Nature

Part 1, Section 1
A Treatise of Human Nature (1739-40), Book 3: Of morals

“Next to the ridicule of denying an evident truth, is that of taking much pains to defend it; and no truth appears to me more evident, than that beasts are endow'd with thought and reason as well as men. The arguments are in this case so obvious, that they never escape the most stupid and ignorant.”

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David Hume buch A Treatise of Human Nature

Part 3, Section 16
A Treatise of Human Nature (1739-40), Book 1: Of the understanding

“Now as we call every thing [custom], which proceeds from a past repetition, without any new reasoning or conclusion, we may establish it as a certain truth, that all the belief, which follows upon any present impression, is deriv'd solely from that origin.”

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David Hume buch A Treatise of Human Nature

Part 3, Section 8
A Treatise of Human Nature (1739-40), Book 1: Of the understanding

“This avidity alone, of acquiring goods and possessions for ourselves and our nearest friends, is insatiable, perpetual, universal, and directly destructive of society.”

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David Hume buch A Treatise of Human Nature

Part 2, Section 2
A Treatise of Human Nature (1739-40), Book 3: Of morals

“Necessity may be defined in two ways, conformably to the two definitions of cause, of which it makes an essential part. It consists either in the constant conjunction of like objects, or in the inference of the understating from one object to another.”

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David Hume buch An Enquiry Concerning Human Understanding

§ 8.27
An Enquiry Concerning Human Understanding (1748)

“From the comparison of theism and idolatry, we may form some other observations, which will also confirm the vulgar observation that the corruption of the best things gives rise to the worst.”

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David Hume The Natural History of Religion

Part X - With regard to courage or abasement
The Natural History of Religion (1757)

“The admirers and followers of the Alcoran insist on the excellent moral precepts interspersed through that wild and absurd performance. But it is to be supposed, that the Arabic words, which correspond to the English, equity, justice, temperance, meekness, charity were such as, from the constant use of that tongue, must always be taken in a good sense; and it would have argued the greatest ignorance, not of morals, but of language, to have mentioned them with any epithets, besides those of applause and approbation. But would we know, whether the pretended prophet had really attained a just sentiment of morals? Let us attend to his narration; and we shall soon find, that he bestows praise on such instances of treachery, inhumanity, cruelty, revenge, bigotry, as are utterly incompatible with civilized society. No steady rule of right seems there to be attended to; and every action is blamed or praised, so far only as it is beneficial or hurtful to the true believers.”

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David Hume buch Of the Standard of Taste

David Hume, Of the Standard of Taste, 1760
Variante: The admirers and followers of the Alcoran insist on the excellent moral precepts interspersed through that wild and absurd performance. But it is to be supposed, that the Arabic words, which correspond to the English, equity, justice, temperance, meekness, charity were such as, from the constant use of that tongue, must always be taken in a good sense; and it would have argued the greatest ignorance, not of morals, but of language, to have mentioned them with any epithets, besides those of applause and approbation. But would we know, whether the pretended prophet had really attained a just sentiment of morals? Let us attend to his narration; and we shall soon find, that he bestows praise on such instances of treachery, inhumanity, cruelty, revenge, bigotry, as are utterly incompatible with civilized society. No steady rule of right seems there to be attended to; and every action is blamed or praised, so far only as it is beneficial or hurtful to the true believers.

“No government, at that time, appeared in the world, nor is perhaps to be found in the records of any history, which subsisted without the mixture of some arbitrary authority, committed to some magistrate; and it might reasonably, beforehand, appear doubtful, whether human society could ever arrive at that state of perfection, as to support itself with no other control, than the general and rigid maxims of law and equity. But the parliament justly thought, that the King was too eminent a magistrate to be trusted with discretionary power, which he might so easily turn to the destruction of liberty. And in the event it has been found, that, though some inconveniencies arise from the maxim of adhering strictly to law, yet the advantages so much overbalance them, as should render the English forever grateful to the memory of their ancestors, who, after repeated contests, at last established that noble principle.”

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David Hume The History of England

Volume V, Chapter LIV (Indianapolis: Liberty Fund, 1983), pp. 329-30; referring to the abolition of the Star Chamber
The History of England (1754-62)

“A propensity to hope and joy is real riches: One to fear and sorrow, real poverty.”

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David Hume buch Essays, Moral, Political, and Literary

Part I, Essay 18: The Sceptic
Essays, Moral, Political, and Literary (1741-2; 1748)

“Methinks I am like a man, who having struck on many shoals, and having narrowly escap'd shipwreck in passing a small frith, has yet the temerity to put out to sea in the same leaky weather-beaten vessel, and even carries his ambition so far as to think of compassing the globe under these disadvantageous circumstances.”

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David Hume buch A Treatise of Human Nature

Part 4, Section 7
A Treatise of Human Nature (1739-40), Book 1: Of the understanding

“In vain, therefore, should we pretend to determine any single event, or infer any cause or effect, without the assistance of observation and experience.”

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David Hume buch An Enquiry Concerning Human Understanding

§ 4.11
An Enquiry Concerning Human Understanding (1748)

“As every enquiry, which regards religion, is of the utmost importance, there are two questions in particular, which challenge our attention, to wit, that concerning its foundation in reason, and that concerning its origin in human nature. Happily, the first question, which is the most important, admits of the most obvious, at least, the clearest, solution. The whole frame of nature bespeaks an intelligent author; and no rational enquirer can, after serious reflection, suspend his belief a moment with regard to the primary principles of genuine Theism and Religion. But the other question, concerning the origin of religion in human nature, is exposed to some more difficulty. The belief of invisible, intelligent power has been very generally diffused over the human race, in all places and in all ages; but it has neither perhaps been so universal as to admit of no exception, nor has it been, in any degree, uniform in the ideas, which it has suggested. Some nations have been discovered, who entertained no sentiments of Religion, if travellers and historians may be credited; and no two nations, and scarce any two men, have ever agreed precisely in the same sentiments.”

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David Hume The Natural History of Religion

Introduction
The Natural History of Religion (1757)

“It is natural for us to seek a Standard of Taste; a rule, by which the various sentiments of men may be reconciled; at least, a decision, afforded, confirming one sentiment, and condemning another.”

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David Hume buch Four Dissertations

Four Dissertations (1757)

“Nature may certainly produce whatever can arise from habit: Nay, habit is nothing but one of the principles of nature, and derives all its force from that origin.”

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David Hume buch A Treatise of Human Nature

Part 3, Section 16
A Treatise of Human Nature (1739-40), Book 1: Of the understanding

“In a word, CLEANTHES, a man who follows your hypothesis is able perhaps to assert, or conjecture, that the universe, sometime, arose from something like design: but beyond that position he cannot ascertain one single circumstance; and is left afterwards to fix every point of his theology by the utmost license of fancy and hypothesis. This world, for aught he knows, is very faulty and imperfect, compared to a superior standard; and was only the first rude essay of some infant deity, who afterwards abandoned it, ashamed of his lame performance: it is the work only of some dependent, inferior deity; and is the object of derision to his superiors: it is the production of old age and dotage in some superannuated deity; and ever since his death, has run on at adventures, from the first impulse and active force which it received from him. You justly give signs of horror, DEMEA, at these strange suppositions; but these, and a thousand more of the same kind, are CLEANTHES’s suppositions, not mine. From the moment the attributes of the Deity are supposed finite, all these have place. And I cannot, for my part, think that so wild and unsettled a system of theology is, in any respect, preferable to none at all.”

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David Hume buch Dialogues Concerning Natural Religion

Philo to Demea, Part V
Dialogues Concerning Natural Religion (1779)

“Look round the world: contemplate the whole and every part of it: You will find it to be nothing but one great machine, subdivided into an infinite number of lesser machines, which again admit of subdivisions, to a degree beyond what human senses and faculties can trace and explain. All these various machines, and even their most minute parts, are adjusted to each other with an accuracy, which ravishes into admiration all men, who have ever contemplated them. The curious adapting of means to ends, throughout all nature, resembles exactly, though it much exceeds, the productions of human contrivance; of human design, thought, wisdom, and intelligence.”

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David Hume buch Dialogues Concerning Natural Religion

Philo to Cleanthes, Part II
Dialogues Concerning Natural Religion (1779)

“The sentiments of men often differ with regard to beauty and deformity of all kinds, even while their general discourse is the same … In all matters of opinion and science, the case is opposite: The difference among men is there oftener found to lie in generals than in particulars; and to be less in reality than in appearance.”

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David Hume buch Four Dissertations

Four Dissertations (1757)

“There is an inconvenience which attends all abstruse reasoning. That it may silence, without convincing an antagonist, and requires the same intense study to make us sensible of its force, that was at first requisite for its invention. When we leave our closet, and engage in the common affairs of life, its conclusions seem to vanish, like the phantoms of the night on the appearance of the morning; and 'tis difficult for us to retain even that conviction, which we had attain'd with difficulty.”

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David Hume buch A Treatise of Human Nature

Part 1, Section 1
A Treatise of Human Nature (1739-40), Book 3: Of morals

“Were a stranger to drop on a sudden into this world, I would show him, as a specimen of its ills, a hospital full of diseases, a prison crowded with malefactors and debtors, a field of battle strewed with carcasses, a fleet foundering in the ocean, a nation languishing under tyranny, famine, or pestilence. To turn the gay side of life to him, and give him a notion of its pleasures; whither should I conduct him? to a ball, to an opera, to court? He might justly think, that I was only showing him a diversity of distress and sorrow.”

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David Hume buch Dialogues Concerning Natural Religion

Demea to Philo, Part X
Dialogues Concerning Natural Religion (1779)

“[…] men are not astonish'd at the operations of their own reason, at the same time, that they admire the instinct of animals, and find a difficulty in explaining it, merely because it cannot be reduc'd to the very same principles. […] reason is nothing but a wonderful and unintelligible instinct in our souls[. ]”

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David Hume buch A Treatise of Human Nature

Part 3, Section 16
A Treatise of Human Nature (1739-40), Book 1: Of the understanding

“The conclusion [of the essay 'Of the Protestant Succession'] shows me a Whig, but a very sceptical one.”

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David Hume

Letter to Henry Home (9 February 1848), quoted in J. Y. T. Greig, The Letters of David Hume: Volume I (Oxford: Clarendon Press, 1932), p. 111

“I cannot forbear adding to these reasonings an observation, which may, perhaps, be found of some importance. In every system of morality, which I have hitherto met with, I have always remarked, that the author proceeds for some time in the ordinary way of reasoning, and establishes the being of a God, or makes observations concerning human affairs; when of a sudden I am surprized to find, that instead of the usual copulations of propositions, is, and is not, I meet with no proposition that is not connected with an ought, or an ought not. This change is imperceptible; but is, however, of the last consequence. For as this ought, or ought not, expresses some new relation or affirmation, it is necessary that it should be observed and explained; and at the same time that a reason should be given, for what seems altogether inconceivable, how this new relation can be a deduction from others, which are entirely different from it. But as authors do not commonly use this precaution, I shall presume to recommend it to the readers; and am persuaded, that this small attention would subvert all the vulgar systems of morality, and let us see, that the distinction of vice and virtue is not founded merely on the relations of objects, nor is perceived by reason.”

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David Hume buch A Treatise of Human Nature

Part 1, Section 1
A Treatise of Human Nature (1739-40), Book 3: Of morals

“The role of reason is not to make us wise but to reveal our ignorance”

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David Hume

Commonly attributed to Hume, but without any apparent basis.
Misattributed

“Hypothetical liberty is allowed to everyone who is not a prisoner and in chains”

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David Hume buch An Enquiry Concerning Human Understanding

§ 8.23
An Enquiry Concerning Human Understanding (1748)

“Tis from the resemblance of the external actions of animals to those we ourselves perform, that we judge their internal likewise to resemble ours; and the same principle of reasoning, carry'd one step farther, will make us conclude that since our internal actions resemble each other, the causes, from which they are deriv'd, must also be resembling.”

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David Hume buch A Treatise of Human Nature

Part 3, Section 16
A Treatise of Human Nature (1739-40), Book 1: Of the understanding

“His character does not appear more extraordinary and unusual by the mixture of so much absurdity with so much penetration, than by his tempering such violent ambition, and such enraged fanaticism with so much regard to justice and humanity.”

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David Hume The History of England

Volume III, Chapter LXI; referring to Oliver Cromwell
The History of England (1754-62)

“No quality of human nature is more remarkable, both in itself and in its consequences, than that propensity we have to sympathize with others, and to receive by communication their inclinations and sentiments, however different from, or even contrary to our own. This is not only conspicuous in children, who implicitly embrace every opinion propos’d to them; but also in men of the greatest judgment and understanding, who find it very difficult to follow their own reason or inclination, in opposition to that of their friends and daily companions. To this principle we ought to ascribe the great uniformity we may observe in the humours and turn of thinking of those of the same nation; and ’tis much more probable, that this resemblance arises from sympathy, than from any influence of the soil and climate, which, tho’ they continue invariably the same, are not able to preserve the character of a nation the same for a century together. A good-natur’d man finds himself in an instant of the same humour with his company; and even the proudest and most surly take a tincture from their countrymen and acquaintance. A chearful countenance infuses a sensible complacency and serenity into my mind; as an angry or sorrowful one throws a sudden dump upon me. Hatred, resentment, esteem, love, courage, mirth and melancholy; all these passions I feel more from communication than from my own natural temper and disposition. So remarkable a phaenomenon merits our attention, and must be trac’d up to its first principles.”

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David Hume buch A Treatise of Human Nature

Part 1, Section 11
A Treatise of Human Nature (1739-40), Book 2: Of the passions

“Character is the result of a system of stereotyped principles.”

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David Hume

Hume never used the word "stereotype" (the term was not invented until 1798).
Misattributed

“At present they [philosophers] seem to be in a very lamentable condition, and such as the poets have given us but a faint notion of in their descriptions of the punishment of Sisyphus and Tantalus. For what can be imagin'd more tormenting, than to seek with eagerness, what for ever flies us; and seek for it in a place, where 'tis impossible it can ever exist?”

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David Hume buch A Treatise of Human Nature

Part 4, Section 3
A Treatise of Human Nature (1739-40), Book 1: Of the understanding

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