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17th/18th Century Philosophy

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  1. added 2016-05-03
    Daniel Dohrn, Erkennen und Handeln. Descartes' Ideal eines rationalen Willens.
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  2. added 2016-05-03
    Olivier Massin (forthcoming). The Composition of Forces. British Journal for the Philosophy of Science:axv048.
    This paper defends a realist account of the composition of Newtonian forces, dubbed ‘residualism’. According to residualism, the resultant force acting on a body is identical to the component forces acting on it that do not prevent each other from bringing about its acceleration. Several reasons to favor residualism over alternative accounts of the composition of forces are advanced. (i) Residualism reconciles realism about component forces with realism about resultant forces while avoiding any threat of causal overdetermination. (ii) Residualism provides (...)
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  3. added 2016-05-03
    Anna Szyrwińska (2015). Relacja między nauką o logicznych możliwościach a zasadą zachowania energii. Rola badań Huygensa i Leibniza dla nowożytnej refleksji nad wolnością woli. IDEA – Studia Nad Strukturą I Rozwojem Pojęć Filozoficznych:191-202.
    The article investigates the relationship between Leibniz’s and Huygens’ theory of possibility and the principle of conservation of energy. It assumes that their criticisms of Cartesian views concerning those questions as well as their own achievements contributed to the formation of a new metaphysical basis for modern discussions on the freedom of the will. There are especially two problems whose role is crucial in this context, namely the question of God’s knowledge of the future conditionals (contingentia futura) and the mind-body (...)
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  4. added 2016-05-02
    Don A. Merrell, Hume’s Analogical Argument Against Post-Mortem Survival and Kant’s Transcendental Apperception.
    Hume’s essay “Of the Immortality of the Soul” is a scathing attack on the idea of an afterlife. Though he attends to three types of argument for the immortality of the soul – metaphysical, moral, and physical – I am only interested here in Hume’s attack on metaphysical arguments. Hume’s analogy, I submit, is too weak to sustain his conclusion.
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  5. added 2016-05-02
    Stefanie Rocknak (forthcoming). Review of Locke, Hume, and the Treacherous Logos of Atomism. [REVIEW] Notre Dame Philosophical Reviews.
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  6. added 2016-05-02
    Emily Kelahan (forthcoming). Simple Ideas and Hume’s Missing Shade of Blue. Philosophia:1-17.
    This paper provides support for the unorthodox view that Hume’s simple ideas are most fruitfully understood as theoretical posits by showing that adopting this interpretation solves a lingering interpretive difficulty, the missing shade of blue. The missing shade of blue is thought to pose a serious challenge to the legitimacy of Hume’s copy principle. Thinking of Humean simple ideas as theoretical posits reveals a dialectical mismatch between Hume and his envisioned reader that, once understood, makes it clear that the case (...)
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  7. added 2016-05-02
    John Shand (forthcoming). The Cambridge Companion to Hume's Treatise. Philosophical Quarterly:pqv103.
  8. added 2016-05-02
    Catherine Wilson (forthcoming). Hume and Vital Materialism. British Journal for the History of Philosophy:1-20.
    ABSTRACTHume was not a philosopher famed for what are sometimes called ‘ontological commitments'. Nevertheless, few contemporary scholars doubt that Hume was an atheist, and the present essay tenders the view that Hume was favourably disposed to the 'vital materialism' of post-Newtonian natural philosophers in England, Scotland and France. Both internalist arguments, collating passages from a range of Hume's works, and externalist arguments, reviewing the likely sources of his knowledge of ancient materialism and his association with his materialistic contemporaries are employed.
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  9. added 2016-05-02
    Gordon Graham (forthcoming). Hume and Smith on Natural Religion. Philosophy:1-16.
  10. added 2016-05-02
    David Landy (2016). A Puzzle About Hume's Theory of General Representation. Journal of the History of Philosophy 54 (2):257-282.
    according to hume’s theory of general representation, we represent generalities by associating certain ideas with certain words. On one prominent understanding of this theory, calling things by one name or another does not represent any real qualities of those things or any real relations between them. This interpretation runs into difficulty when we turn our attention to Hume’s own use of such general terms throughout the Treatise. It would seem that Hume’s own distinctions—such as the impression-idea distinction and simple-complex distinction—require (...)
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  11. added 2016-05-02
    Esther Engels Kroeker (2016). Reid's Response to Hume's Moral Critique of Religion. Journal of Scottish Philosophy 14 (1):85-100.
    My aim in this paper is to present Reid's answer to Hume's claim that religion is contrary to natural human moral passions. Religion, according to Hume, weakens natural human inclinations toward virtue and invents new species of merit. Reid would respond, first, that morality is indeed tied to human nature, and that Hume fails to recognize that a sense of justice is natural as well. Since justice does not arise within human social conventions, Reid would conclude that justice is not (...)
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  12. added 2016-05-02
    Massimo Reichlin (2016). Hume and Utilitarianism: Another Look at an Age-Old Question. Journal of Scottish Philosophy 14 (1):1-20.
    The discussion on the relationship between Hume and utilitarianism has been lively for many decades. To contribute to this discussion, I identify four main features of a utilitarian view: a) a consequentialist theory of the right, b) a hedonist theory of the good, c) some kind of impartiality in evaluating consequences, and d) an essentially prescriptive, rather than merely explicative, attitude. I then show that, first, although he borrowed the word ‘utility’ from Hume, Bentham did not consider Hume as a (...)
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  13. added 2016-05-02
    Julian Baggini (2016). Hume on Religion. Routledge.
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  14. added 2016-05-02
    John Bricke (2016). Hume by Don Garrett. Journal of the History of Philosophy 54 (1):172-173.
    Don Garrett’s Hume constitutes a demanding introduction to the entirety of Hume’s philosophy as articulated in the Treatise, the two Enquiries, and the Dialogues Concerning Natural Religion. Its goal is to provide a clear representation of the problems Hume addresses, the solutions he provides to those problems, and the arguments he constructs in so doing. Achieving its three goals remarkably well, Garrett’s Hume provides what, in my judgment, is the very best introduction to Hume’s philosophy available. It will be an (...)
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  15. added 2016-05-02
    Gordon B. Mower (2016). Mengzi and Hume on Extending Virtue. Philosophy East and West 66 (2):475-487.
    The classical Chinese philosopher Mengzi shares the idea with David Hume that virtue and vice are dispositions of character that arise from original qualities of the mind. Mengzi is guardedly optimistic that these original qualities can be extended to become fully formed virtues, while Hume is guardedly skeptical about this same enterprise. Yet these two thinkers have something to share with each other. In this essay I will use illustrations from Mengzi to sketch out an interpretation of extending original moral (...)
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  16. added 2016-05-02
    Erin Frykholm (2016). Narrative and History in Hume's Moral Epistemology. Journal of Scottish Philosophy 14 (1):21-50.
    Hume's moral epistemology, focusing on the elevation of character tratis, requires what in contemporary terms is a narrative structure. The moral significance of an action can only be understood when considered in relation to an agent's past actions, beliefs, intentions, social environment and situation. Three features of Hume's writings support this claim: his accounts of moral evidence, of the object of moral evaluation, and of the value of history. Without recognizing the role of narrative, the standard view of Hume's moral (...)
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  17. added 2016-05-02
    Elena Katherine Gordon, Revisiting Hume’s Sceptical Crisis: An Essay on the Imagination, Ideas and Belief in Hume’s Treatise.
    Hume began his Treatise with the bold intention to turn philosophy into a ‘science of man’. In the conclusion to Book One, however, Hume’s confidence is replaced with intense despair over the unreliability of this human science. Rather quickly, however, Hume rejects this despair, accepting that such scepticism is unwarranted and can be cured by reference to our natural associative tendencies. Many have suggested that Hume emerged from this crisis because he changed his feelings about the matter, with little justification. (...)
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  18. added 2016-05-02
    Paul Russell (ed.) (2016). The Oxford Handbook of Hume. Oxford University Press Usa.
  19. added 2016-05-02
    Ryan Pollock (2016). Hume and the Problem of Paternalism: When is Humanity Sufficient? Southern Journal of Philosophy 54 (1):107-128.
    Hume states that if a group of powerless, rational creatures lived amongst human beings, then humans would be required to treat this species with humanity but not with justice. Michael Ridge has argued that this implies humans would be required to engage in a morally dubious form of paternalism toward this imagined species. I argue that a proper understanding of why this imagined species is excluded from the scope of justice shows Hume has a plausible moral reason for requiring paternalism (...)
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  20. added 2016-05-02
    Hsueh Qu (2016). Prescription, Description, and Hume's Experimental Method. British Journal for the History of Philosophy 24 (2):279-301.
    There seems a potential tension between Hume's naturalistic project and his normative ambitions. Hume adopts what I call a methodological naturalism: that is, the methodology of providing explanations for various phenomena based on natural properties and causes. This methodology takes the form of introducing ‘the experimental method of reasoning into moral subjects’, as stated in the subtitle of the Treatise; this ‘experimental method’ seems a paradigmatically descriptive one, and it remains unclear how Hume derives genuinely normative prescriptions from this methodology. (...)
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  21. added 2016-05-02
    Felipe Widow Lira (2015). La ley de Hume en Hume: la discusión de la interpretación analítica de Treatise III, 1, i. Anales Del Seminario de Historia de la Filosofía 32 (2).
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  22. added 2016-05-02
    Frederick Rosen (2015). Leyendo a Hume retrospectivamente. La utilidad como fundamento de la moral. Télos 20 (2):15-58.
    The tendency to see English utilitarianism as a fundamentally different enterprise from that of the so-called Scottish Enlightenment is mistaken. One must read Hume backwards, which, despite Hume’s own advice, is rarely done by Hume scholars. In doing so, one more fully appreciates the importance of utility to Hume, and Bentham’s subsequent employment of Hume’s ideas.
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  23. added 2016-05-02
    Jason Jordan (2015). Volitional Efficacy and the Paralytic's Arm: Hume and the Discursus of Occasionalism. Intellectual History Review 25 (4):401-412.
  24. added 2016-05-02
    Donald C. Ainslie & Annemarie Butler (eds.) (2014). The Cambridge Companion to Hume's Treatise. Cambridge University Press.
    Revered for his contributions to empiricism, skepticism and ethics, David Hume remains one of the most important figures in the history of Western philosophy. His first and broadest work, A Treatise of Human Nature, comprises three volumes, concerning the understanding, the passions and morals. He develops a naturalist and empiricist program, illustrating that the mind operates through the association of impressions and ideas. This Companion features essays by leading scholars that evaluate the philosophical content of the arguments in Hume's Treatise (...)
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  25. added 2016-05-02
    Jeffrey Edwards (2014). Honestumis asHonestumDoes: Reid, Hume – and Mandeville?! Journal of Scottish Philosophy 12 (1):121-143.
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  26. added 2016-05-02
    Geoffrey Sayre-McCord (2014). Hume and Smith on Sympathy, Approbation, and Moral Judgment. Social Philosophy and Policy 30 (1-2):208-236.
    David Hume and Adam Smith are usually, and understandably, seen as developing very similar sentimentalist accounts of moral thought and practice. As similar as Hume's and Smith's accounts of moral thought are, they differ in telling ways. This essay is an attempt primarily to get clear on the important differences. They are worth identifying and exploring, in part, because of the great extent to which Hume and Smith share not just an overall approach to moral theory but also a conception (...)
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  27. added 2016-05-02
    Motta Carlos J. & Piza Suze (2014). O QUE D. W. WINNICOTT DIRIA A D. HUME? SOBRE A IDENTIDADE PESSOAL/ WHAT WOULD D. W. WINNICOTT SAY TO D. HUME? AN ANALYSIS OF PERSONAL IDENTITY. Natureza Humana - Revista Internacional de Filosofia E Psicanálise 16 (1):79-95.
    Apresentaremos neste texto a tese de David Hume sobre a identidade pessoal tal como é apresentada no Tratado da natureza humana, de sua autoria. No apêndice da obra, Hume apresenta dúvidas sobre a tese que defendeu, apontando uma série de problemas que não se resolvem em sua teoria. Mas o tratamento desses problemas e uma possível resposta a Hume podem ser encontrados em D. W. Winnicott.
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  28. added 2016-05-02
    Timothy M. Costelloe (2013). Aesthetics and Morals in the Philosophy of David Hume. Routledge.
    The book has two aims. First, to examine the extent and significance of the connection between Hume's aesthetics and his moral philosophy; and, second, to consider how, in light of the connection, his moral philosophy answers central questions in ethics. The first aim is realized in chapters 1-4. Chapter 1 examines Hume's essay "Of the Standard of Taste" to understand his search for a "standard" and how this affects the scope of his aesthetics. Chapter 2 establishes that he treats beauty (...)
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  29. added 2016-05-02
    Bernard Freydberg (2013). David Hume: Platonic Philosopher, Continental Ancestor. State University of New York Press.
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  30. added 2016-05-02
    Antony Flew (2013). Hume's Philosophy of Belief : A Study of His First 'Inquiry'. Routledge.
    First published in 1961, this book considers Hume’s request to be judged solely by the acknowledged works of his maturity. It focuses on Hume’s first _Inquiry_ in its own right as a separate book to the likes of his other works, such as the _Treatise _and the _Dialogues, _which are here only used as supplementary evidence when necessary. This approach brings out, as Hume himself quite explicitly wished to do, the important bearing of his more technical philosophy on matters of (...)
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  31. added 2016-05-02
    Charles Cassini (2013). Is Hume's Critique of Induction Self-Defeating? Heythrop Journal:n/a-n/a.
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  32. added 2016-05-02
    John P. Wright (2012). Hume's 'a Treatise of Human Nature': An Introduction. Cambridge University Press.
    David Hume's A Treatise of Human Nature presents the most important account of skepticism in the history of modern philosophy. In this lucid and thorough introduction to the work, John P. Wright examines the development of Hume's ideas in the Treatise, their relation to eighteenth-century theories of the imagination and passions, and the reception they received when Hume published the Treatise. He explains Hume's arguments concerning the inability of reason to establish the basic beliefs which underlie science and morals, as (...)
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  33. added 2016-05-02
    Silvio Seno Chibeni (2012). Hume E as Bases Científicas da Tese de Que Não Há Acaso No Mundo. Principia: An International Journal of Epistemology 16 (2).
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  34. added 2016-05-02
    David Fate Norton & Jacqueline Taylor (eds.) (2012). The Cambridge Companion to Hume. Cambridge University Press.
    Although best known for his contributions to the theory of knowledge, metaphysics, and philosophy of religion, Hume also influenced developments in the philosophy of mind, psychology, ethics, political and economic theory, political and social history, and aesthetic theory. The fifteen essays in this volume address all aspects of Hume's thought. The picture of him that emerges is that of a thinker who, though often critical to the point of scepticism, was nonetheless able to build on that scepticism a constructive, viable, (...)
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  35. added 2016-05-02
    Plínio Junqueira Smith (2011). A Dívida de Hume Com Pascal. Kriterion: Revista de Filosofia 52 (124):365-384.
  36. added 2016-05-02
    André Klaudat (2011). A obrigação da promessa em Hume. Kriterion: Revista de Filosofia 52 (124):429-445.
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  37. added 2016-05-02
    J. P. G. Monteiro (2011). Sobre a interpretação da epistemologia de Hume. Kriterion: Revista de Filosofia 52 (124):279-291.
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  38. added 2016-05-02
    Déborah Danowski (2011). David Hume, o começo e o fim. Kriterion: Revista de Filosofia 52 (124):293-305.
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  39. added 2016-05-02
    Leon Pompa (2011). Human Nature and Historical Knowledge: Hume, Hegel and Vico. Cambridge University Press.
    This book presents a study of the nature and conditions of historical knowledge, conducted through a study of the relevant theories of Hume, Hegel and Vico. It is usually thought that in order to establish historical facts, we have to have a theory of human nature to support our arguments. Hume, Hegel and Vico all subscribed to this view, and are therefore discussed in detail. Professor Pompa goes on to argue that there is in fact no way of discovering anything (...)
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  40. added 2016-05-02
    Marcos Ribeiro Balieiro (2011). Hume E Os Propósitos da Filosofia. Kriterion: Revista de Filosofia 52 (124):385-396.
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  41. added 2016-05-02
    R. Martinelli (2011). Intentionality and God’s Mind. Stumpf on Spinoza. In G.-J. Boudewijnse & S. Bonacchi (eds.), Carl Stumpf: From philosophical reflection to interdisciplinary scientific investigation. Krammer 51-67.
    In his Spinozastudien Stumpf dismisses the commonplace interpretation of Spinoza’s parallelism in psychophysical terms. Rather, he suggests to read Ethics, II, Prop. 7, as the heritage of the scholastic doctrine of intentionality. Accordingly, things are the intentional objects of God’s ideas. On this basis, Stumpf also tries to make sense of the puzzling spinozian doctrine of the infinity of God’s attributes. In support of this exegesis, Stumpf offers an interesting reconstruction of the history of intentionality from Plato and (...)
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  42. added 2016-05-02
    José Oscar de Almeida Marques (2011). Regularity and Counterfactuality in Hume's Treatment of Causation. Kriterion: Revista de Filosofia 52 (124):355-364.
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  43. added 2016-05-02
    Flavio Williges (2011). Agentes Morais E a Identidade da Filosofia de Hume. Kriterion: Revista de Filosofia 52 (124):397-415.
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  44. added 2016-05-02
    José R. Maia Neto (2011). A Influência de Locke No Ceticismo Religioso de Hume Em "Dos Milagres". Kriterion: Revista de Filosofia 52 (124):491-508.
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  45. added 2016-05-02
    Cesar Kiraly (2011). A Imagem E a Cor No Tratado de Hume: Elementos de Ontologia Política. Kriterion: Revista de Filosofia 52 (124):417-427.
  46. added 2016-05-02
    Maria Isabel Limongi (2011). Hume jusnaturalista. Kriterion: Revista de Filosofia 52 (124):447-456.
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  47. added 2016-05-02
    Silvio Seno Chibeni (2011). Hume E o "Dogma Do Reducionismo". Kriterion: Revista de Filosofia 52 (124):343-353.
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  48. added 2016-05-02
    Anice Lima de Araújo (2011). Hume E a Epistemologia: Uma Leitura Dos Novos Estudos Humeanos. Kriterion: Revista de Filosofia 52 (124):529-539.
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  49. added 2016-05-02
    Rolf Kuntz (2011). Hume: a teoria social como sistema. Kriterion: Revista de Filosofia 52 (124):457-490.
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  50. added 2016-05-02
    Jessica Wilson (2010). What is Hume’s Dictum, and Why Believe It? Philosophy and Phenomenological Research 80 (3):595-637.
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