From imperfect exercise of justice in this world we cannot infer its perfect exercise in a future world, 109; we must regulate our conduct solely by the experienced train of events, 110; in case of human works of art we can infer the perfect from the imperfect, but that is because we know man by experience and also know other instances of his art, 111-112; but in the case of God we only know him by his productions, and do not know any class of beings to which he belongs, 113; and the universe, his production, is entirely singular and does not belong to a known species of things, 115.
Punishment requires doctrines of necessity and liberty, 76 (v. _Necessity_).
Quantity and number, the only objects of demonstration, the parts of them being entirely similar, 131.
Reason (a) opp. intuition, 29; opp. experience, 28, 36 n.
(b) Corrects sympathy and senses, 117. No match for nature, 34.
(c) attempts to destroy, by reasoning, 124; objections to abstract reasoning, 124 f. (v. _Scepticism_).
Two kinds of, demonstrative and moral, 30, 46 n, 132; moral, divided into general and particular, 132; produces demonstrations, proofs, and probabilities, 46 n.
Relations of ideas, discoverable by the mere operation of thought, independently of the existence of any object, 20.
Religion a kind of philosophy, 113 (v. _Miracles, Providence_).
Scepticism A. antecedent to study and philosophy, such as Descartes' universal doubt of our faculties, would be incurable: in a more moderate sense it is useful, 116 (cf. 129-30); extravagant attempts of, to destroy reason by reasoning, 124.
No such absurd creature as a man who has no opinion about anything at all, 116; admits of no answer and produces no conviction, 122 n. (cf. 34, 126, 128).
The ordinary criticisms of our senses only show that they have to be corrected by Reason, 117; more profound arguments show that the vulgar belief in external objects is baseless, and that the objects we see are nothing but perceptions which are fleeting copies of other existences, 118; even this philosophy is hard to justify; it appeals neither to natural instinct, nor to experience, for experience tells nothing of objects which perceptions resemble, 119; the appeal to the _veracity of God_ is useless, 120; and scepticism is here triumphant, 121.