About this topic
Summary David Hume (1711-1766) was a Scottish thinker who made substantial contributions to the fields of epistemology, metaphysics, religion, mind, aesthetics, morals, politics, history and economics. He is traditionally classified as one of the three most important British empiricists along with John Locke (1632-1704) and George Berkeley (1685-1753).  
Key works

Hume’s major philosophical works include A Treatise of Human Nature (1739-1740), An Enquiry Concerning Human Understanding (1748), An Enquiry Concerning the Principles of Morals (1751) and Dialogues Concerning Natural Religion (1779). Oxford has recent scholarly editions of the Treatise (Norton & Norton 2007), the Enquiry Concerning Human Understanding (Beauchamp 2006), and the Enquiry Concerning the Principles of Morals (Beauchamp 2006). Editions of the Dialogues include Coleman 2007, Gaskin 1998/2009 and Kemp Smith 1935. Hume also wrote numerous essays on a variety of topics collected together in Essays, Moral, Political and Literary (Miller 1987) and a six-volume History of England (1754-1761) (Todd 1983).

Introductions There are many introductions and anthologies on Hume’s works. Select introductory works include Brown & Morris 2012, Wright 2009, Blackburn 2008 and Garrett 1997. For more comprehensive anthologies see Bailey & O'Brien 2012, Norton & Taylor 2009 and Radcliffe 2008. Excellent encyclopedia articles can be found online at the Stanford Encyclopedia of Philosophy and the Internet Encyclopedia of Philosophy.The standard biography of Hume is Mossner 1954/1980.
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  1. Lilli Alanen (2016). Personal Identity, Passions, and "The True Idea of the Human Mind". Hume Studies 40 (1):3-28.
    Hume is famous for his criticism of substantial minds, free will, and self-consciousness—central elements in traditional philosophical accounts of persons. His empiricism dissolves self-inspecting minds into heaps of distinct perceptions and turns cognitive faculties into successions of causally related, discrete impressions and ideas. Whatever regularities the complex ideas and their bundles or heaps display are explained by laws of association of ideas, which are supposed to play the same role in the mental world as Newton’s laws of gravitation play in (...)
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  2. Christophe Alsaleh (2003). La place de la critique de Hume dans la formation du réalisme à Oxford dans la première moitié du XXe siècle : quelques aspects. Revue de Métaphysique et de Morale 2 (2):199-212.
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  3. R. F. Anderson (1976). Hume: A Re-Evaluation.
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  4. Gregorio Baldin (2015). Illuminismo, scienza newtoniana e religione nei dialoghi sulla religione naturale di hume. Rivista di Storia Della Filosofia 3:645-646.
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  5. Talia Mae Bettcher (1999). The Spirit and the Heap: Berkeley and Hume on the Self and Self-Consciousness. Dissertation, University of California, Los Angeles
    This dissertation concerns an important dispute between George Berkeley and David Hume. The dispute involves Berkeley's defense of his conception of the self as a spirit, a purely active being which perceives ideas; and Hume's elimination of that conception via his own, according to which the self is merely a heap, a causally connected system of perceptions. At bottom, this difference in the way that the self is conceptualized is informed by a fundamental difference in philosophical starting-point. Berkeley seeks to (...)
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  6. Michaël Biziou (1992). Le système chez Hume. Une écriture stratégique et théâtrale. Revue Philosophique de la France Et de l'Etranger 182 (2):173 - 199.
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  7. Henrik Bohlin (2016). Effects on the Mind as Objects of Reasoning: A Perspectivist Reading of the Reason–Passion Relation in Hume's Ethics. Hume Studies 40 (1):29-51.
    Hume maintains that vice and virtue are ultimately “distinguished by our sentiments, not by reason”,1 but he is unclear about the exact relation between reason and sentiment. On the one hand, he says that moral approbation and disapprobation “cannot be the work of the judgment, but of the heart” 2: the wrongness of a crime, for example, is not a “particular fact or relation, which can be the object of the understanding”, but “lies in yourself, not in the object”. On (...)
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  8. Henrik Bohlin (2014). Effects on the Mind as Objects of Reasoning. Hume Studies 40 (1):29-51.
    Hume’s ethics is concerned not only with the metaphysical status of moral qualities but equally, if not more, with the problem of determining to what extent and under what conditions issues of moral disagreement and inquiry can be decided by rational argumentation. This paper argues that Hume’s solution to the second problem is a form of perspectivism: the rational decidability of moral issues depends on the existence of shared perspectives, or sets of assumptions and correlated dispositions to feelings, and is (...)
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  9. Laurence L. Bongie (1965). David Hume, Prophet of the Counter-Revolution. Clarendon Press.
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  10. Guido Bonino (1996). La leggenda storiografica di Hume. Rivista di Filosofia 87:241-265.
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  11. Sophie Botros (2008). Hume's Morality: Feeling and Fabrication. Hume Studies 34 (2):289-292.
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  12. Frédéric Brahami (2001). Hume. Revue Philosophique de la France Et de l'Etranger 2 (2):147-148.
    Les articles réunis ici sont issus de communications prononcées au séminaire d’études doctorales de Didier Deleule à l’Université de Paris X - Nanterre. Expression d’un certain état des recherches en cours, chacun d’entre eux envisage la pensée de Hume dans une perspective bien déterminée, et a bénéficié des remarques, questions et critiques qui furent apportées au séminaire...
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  13. Reinhard Brandt (1990). Beobachtungen zur gedanklichen und formalen Architektonik Humescher Schriften. Archiv für Geschichte der Philosophie 72 (1):47-62.
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  14. Nigel Bruce (1996). The Immortal David Hume. Free Inquiry 17.
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  15. Hugo Buchthal (1974). The Exaltation of David. Journal of the Warburg and Courtauld Institutes 37:330-333.
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  16. T. E. Burke (1964). Methods of Enquiry. Mind 73 (292):538-549.
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  17. Andrea Cachel (2014). Crença no mundo exterior: Mente e objetividade em Hume. Revista de Filosofia Moderna E Contemporânea 1 (2):194-225.
    Este artigo pretende analisar a discussão humeana sobre a crença nos corpos, apresentada na seção Do ceticismo quanto aos sentidos, do Tratado da Natureza Humana, e na seção Da Filosofia Acadêmica ou Cética, das Investigações acerca do Entendimento Humano. Em especial, ele procura mostrar que a inteligibilidade da existência externa funda-se em uma atividade da mente, por meio da atuação da imaginação, e pressupõe uma resignificação dos conceitos de mente e de percepção. Para tanto, parte da exposição de alguns pressupostos (...)
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  18. Henry Calderwood (1989). David Hume 1898. Monograph Collection (Matt - Pseudo).
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  19. Åsa Carlson (2016). The Moral Sentiments in Hume's Treatise: A Classificatory Problem. Hume Studies 40 (1):73-94.
    How should the moral sentiments in David Hume’s A Treatise of Human Nature be classified? What kind of impressions are they? Since the answer has bearing on how to reconstruct the so-called general point of view from which moral evaluations are made, the question is not unimportant. However, there is no general agreement about where the moral sentiments fit within Hume’s taxonomy of the perceptions of the mind, since he writes several seemingly incompatible things about them. For example, at the (...)
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  20. Åsa Carlson (2014). The Moral Sentiments in Hume’s Treatise. Hume Studies 40 (1):73-94.
    In the Treatise, Hume writes several seemingly incompatible things about the moral sentiments, thus there is no general agreement about where they fit within his taxonomy of the perceptions. Some passages speak in favor of the view that moral sentiments are indirect passions, a few in favor of the view that they are direct passions, and yet a couple of explicit statements strongly suggest otherwise. Due to these tensions in Hume’s text, we find at least five competing characterizations in the (...)
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  21. Robert R. Clewis (2014). What Can Hume Teach Us About Film Evaluation. Aisthema 1 (2):1-22.
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  22. José Luis del Barco Collazos (1982). HUME, David, "Investigación sobre el conocimiento humano". [REVIEW] Anuario Filosófico 15 (1):294.
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  23. John M. Connolly & Thomas Keutner (1987). Introduction. Hume Studies 13 (2):275-275.
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  24. Maxime David & L. Lévy-Bruhl (1912). David Hume. Œuvres philosophiques choisies. Revue de Métaphysique et de Morale 20 (3):6-7.
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  25. George E. Davie (1952). Hume and the Origins of the Common Sense School. Revue Internationale de Philosophie 6 (2):312-221.
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  26. Darian C. De Bolt (2011). Mocking Hume. Southwest Philosophy Review 27 (2):33-36.
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  27. A. De Majo (1937). MAGNINO B., "Il pensiero filosofico di David Hume". [REVIEW] Giornale Critico Della Filosofia Italiana 5:56.
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  28. John Dunn & Ian Harris (1997). Hume.
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  29. G. R. Dunstan & Universities Federation for Animal Welfare (1983). Science and Sensibility the Hume Memorial Lecture, 4th November, 1982 at King's College, University of London. Monograph Collection (Matt - Pseudo).
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  30. Frank Richard Ellis (1962). Hume's Theory of Nature. Dissertation, Saint Louis University
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  31. Lester Embree (1979). The Early Progress of Hume's Thinking. International Studies in Philosophy 11:103-121.
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  32. Roger I. Emerson & Mark G. Spencer (2016). A Bibliography for Hume's History of England: A Preliminary View. Hume Studies 40 (1):53-71.
    Hume’s History of England has received a good deal of attention over the years, but no one has ever systematically studied his sources.1 Instead, scholars have worried about Hume’s biases, his portraits of figures like Charles I, and his alleged scorn for mere antiquarianism, which resulted in a readable but superficial history. The most exciting monograph dealing with his History of England in recent years sees it as a step in the process which led to nineteenth-century historicism. Others have seen (...)
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  33. Gerhard Engel (2013). David Hume and the Scottish Enlightenment. In Christopher Luetege (ed.), Handbook of the Philosophical Foundations of Business Ethics. Springer 253--279.
  34. Meredydd Evans (1984). Hume. Monograph Collection (Matt - Pseudo).
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  35. Francesco Fistetti & Furio Semerari (eds.) (2007). La Malinconia di Hume: Sul Pensiero di Giuseppe Semerari. Guerini Studio.
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  36. Jean-Louis Gardies (1987). L'erreur de Hume. Monograph Collection (Matt - Pseudo).
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  37. Günter Gawlick & Lothar Kreimendahl (1987). Hume in der Deutschen Aufklärung Umrisse Einer Rezeptionsgeschichte. Monograph Collection (Matt - Pseudo).
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  38. A. C. Genova (1974). On Anscombe's Exposition of Hume. Analysis 35 (2):57 - 62.
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  39. C. Giuntini (1990). Hume e le antinomie dell'io. Rivista di Filosofia 81 (2):309-314.
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  40. Jocelyn Cheney Glidden (1969). Hume on Superstition. Dissertation, University of Colorado at Boulder
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  41. J. Goldstein (1903). Die Empiristische Geschichtsauffassung David Hume's. The Monist 13:472.
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  42. Lorenzo Greco (2010). Federico Laudisa, Hume (Roma: Carocci, 2009). [REVIEW] Rivista di Filosofia 101 (1):130-31.
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  43. Eugene Guerster-Steinhausen (1947). The Red Prussian. Thought: A Journal of Philosophy 22 (4):699-701.
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  44. L. Gui (1937). MAGNINO B., "Il pensiero filosofico di David Hume". [REVIEW] Rivista di Filosofia Neo-Scolastica 29:570.
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  45. R. J. Henle (1993). The Three Languages of David Hume. Semiotics:57-61.
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  46. Helmut Holzhey (1989). "Günter Gawlick/Lothar Kreimendahl:" Hume in der deutschen Aufklärung. [REVIEW] Studia Philosophica 48:212.
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  47. J. Humber (1979). Is Hume Inconsistent? Philosophical Inquiries.
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  48. Tity In Hume'S. (1997). Fictitious Duration and Informative Iden. Manuscrito 20:169.
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  49. David Hume & Appelbaum (2001). The Vision of Hume.
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  50. David Hume & Georges Beaulavon (1939). Un opuscule retrouvé. Revue de Métaphysique et de Morale 46 (3):375-397.
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