Synthesized answer
Philosophers who endeavor to form the understanding more than cultivate manners examine human nature to find the principles that regulate our understanding and excite our sentiments [1]. These philosophers aim to discover the original principles by which, in every science, all human curiosity must be bounded [3].
The passages suggest that principles are sought that "regulate our understanding, excite our sentiments, and make us approve or blame any particular object, action, or behaviour" [1, 3]. Additionally, it is noted that "the mind of man is so formed by nature that, upon the appearance of certain characters, dispositions, and actions, it immediately feels the sentiment of approbation or blame" [2]. The passages do not explicitly state what these regulating principles are.
Synthesized from the book passages below. Chat with the book on Feynman for follow-up.
From the book
ubject in an easy and obvious manner, and such as is best fitted to please the imagination, and engage the affections. They select the most striking observations and instances from common life; place opposite characters in a proper contrast; and alluring us into the paths of virtue by the views of glory and happiness, direct our steps in these paths by the soundest precepts and most illustrious examples. They make us _feel_ the difference between vice and virtue; they excite and regulate our sentiments; and so they can but bend our hearts to the love of probity and true honour, they…
hich are found of so little efficacy with regard to one, will have a more powerful influence with regard to the other. The mind of man is so formed by nature that, upon the appearance of certain characters, dispositions, and actions, it immediately feels the sentiment of approbation or blame; nor are there any emotions more essential to its frame and constitution. The characters which engage our approbation are chiefly such as contribute to the peace and security of human society; as the characters which excite blame are chiefly such as tend to public detriment and disturbance:…
te our understanding, excite our sentiments, and make us approve or blame any particular object, action, or behaviour. They think it a reproach to all literature, that philosophy should not yet have fixed, beyond controversy, the foundation of morals, reasoning, and criticism; and should for ever talk of truth and falsehood, vice and virtue, beauty and deformity, without being able to determine the source of these distinctions. While they attempt this arduous task, they are deterred by no difficulties; but proceeding from particular instances to general principles, they still push on…
eans of such compositions, virtue becomes amiable, science agreeable, company instructive, and retirement entertaining. Man is a reasonable being; and as such, receives from science his proper food and nourishment: But so narrow are the bounds of human understanding, that little satisfaction can be hoped for in this particular, either from the extent of security or his acquisitions. Man is a sociable, no less than a reasonable being: But neither can he always enjoy company agreeable and amusing, or preserve the proper relish for them. Man is also an active being; and from that…
nimals in reasoning, and one man so much surpasses another? Has not the same custom the same influence on all? We shall here endeavour briefly to explain the great difference in human understandings: After which the reason of the difference between men and animals will easily be comprehended. 1. When we have lived any time, and have been accustomed to the uniformity of nature, we acquire a general habit, by which we always transfer the known to the unknown, and conceive the latter to resemble the former. By means of this general habitual principle, we…