David Hume

“ But so inconsistent are men with themselves, that tho' they often assert, that necessity utterly destroys all merit and demerit either towards mankind or superior powers, yet they continue still to reason upon these very principles of necessity in all their judgments concerning this matter. Men are not blam'd for such evil actions as they perform ignorantly and casually, whatever may be their consequences. ”

“ A third reason why the doctrine of liberty has generally been better receiv'd in the world, than its antagonist, proceeds from religion, which has been very unnecessarily interested in this question. There is no method of reasoning more common, and yet none more blameable, than in philosophical debates to endeavour to refute any hypothesis by a pretext of its dangerous consequences to religion and morality. When any opinion leads us into absurdities, 'tis certainly false; but 'tis not certain an opinion is false, because 'tis of dangerous consequence. ”

“ Now we may observe, that tho' in reflecting on human actions we seldom feel such a looseness or indifference, yet it very commonly happens, that in performing the actions themselves we are sensible of something like it: And as all related or resembling objects are readily taken for each other, this has been employ'd as a demonstrative or even an intuitive proof of human liberty. We feel that our actions are subject to our will on most occasions, and imagine we feel that the will itself is subject to nothing ”

“ The constant and universal object of hatred or anger is a person or creature endow'd with thought and consciousness; and when any criminal or injurious actions excite that passion, 'tis only by their relation to the person or connexion with him. But according to the doctrine of liberty or chance, this connexion is reduc'd to nothing, nor are men more accountable for those actions, which are design'd and premeditated, than for such as are the most casual and accidental. Actions are by their very nature temporary and perishing ”

“ For what reason? but because a hasty temper, tho' a constant cause in the mind, operates only by intervals, and infects not the whole character. Again, repentance wipes off every crime, especially if attended with an evident reformation of life and manners. ”

“ Now necessity, in both these senses, has universally, tho' tacitely, in the schools, in the pulpit, and in common life, been allow'd to belong to the will of man, and no one has ever pretended to deny, that we can draw inferences concerning human actions, and that those inferences are founded on the experience'd union of like actions with like motives and circumstances. ”

“ Nay I shall go farther, and assert, that this kind of necessity is so essential to religion and morality, that without it there must ensue an absolute subversion of both, and that every other supposition is entirely destructive to all laws both divine and human. 'Tis indeed certain, that as all human laws are founded on rewards and punishments, 'tis suppos'd as a ftmdamental principle, that these motives have an influence on the mind, and both produce the good and prevent the evil actions. ”

“ Why? but because the causes of these actions are only momentary, and terminate in them alone. Men are less blam'd for such evil actions, as they perform hastily and unpremeditately, than for such as proceed from thought and deliberation. ”

“ But I also maintain, that even where he acts not in his magisterial capacity, but is regarded as the avenger of crimes merely on account of their odiousness and deformity, not only 'tis impossible, without the necessary connexion of cause and effect in human actions, that punishments cou'd be inflicted compatible with justice and moral equity ”