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  1. Hume's Justice and the Problem of the Missing Motive.Ian Cruise - forthcoming - Ergo: An Open Access Journal of Philosophy.
    The task that Hume explicitly sets himself in 3.2 of the Treatise is to identify the motive that renders just actions virtuous and constitutes justice as a virtue. But surprisingly, he never provides a clear account of what this motive is. This is the problem of the missing motive. The goal of this paper is to explain this problem and offer a novel solution. To set up my solution, I analyze a recent proposal from Geoffrey Sayre-McCord and illustrate what it (...)
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  2. Hume's Account of the Scope of Justice.Ian Cruise - 2020 - Hume Studies 46 (1):101-119.
    Hume’s account of the scope of justice, many think, is implausibly narrow, apply- ing almost exclusively to respect for property rights. Such a view would indeed be highly objectionable because it would leave out of the scope of justice altogether requirements to keep our promises, obey the law, and refrain from threats and violence (among many others). I argue that Hume’s theory of justice, properly understood, avoids this objection. And seeing how is instructive because once we understand his account correctly, (...)
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  3. On the circumstances of justice.Adam J. Tebble - 2020 - European Journal of Political Theory 19 (1):3-25.
    An epistemic account of the circumstances of justice allows one to make three important claims about the Humean and Rawlsian ‘standard account’ of those circumstances. First, and contrary to Hume, the possibility and necessity of justice are rooted not in limited beneficence or confined generosity, but in the epistemic insight that the knowledge relevant to deciding what to do with the fruits of social cooperation is for a variety of reasons uncentralisable. Second, and regardless of whether Rawlsian ethical disagreement is (...)
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  4. David Hume y el juicio estético.Juan Martín Prada - 2017 - Revista de Filosofía 73:259-279.
    En este trabajo se analiza el intento de Hume de compatibilizar el reconocimiento de la diversidad en los juicios estéticos con la existencia de principios del gusto universales. La exégesis de su propuesta de una norma del gusto se desarrollará analizando su relación con las aportaciones anteriores de Locke, Shaftesbury, Addison y Hutcheson, fundamentalmente. Asimismo, se valorará su impacto en la estética posterior, sobre todo en la Crítica del juicio de Kant.
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  5. Parents, Politicians, and the Public: Hume's Natural History of Justice is Humean Enough.Scott Collison - 2016 - Dissertation, Georgia State University
    David Hume argues that reflections upon public utility explain the psychological foundations of justice and the moral feelings attendant on it. Adam Smith objects that Hume’s theory of justice is psychologically implausible. A just punishment attracts the approval of every citizen on Hume’s alleged view. Not every citizen can consider the abstract public interest every time, Smith observes, so Hume can’t have explained all of justice. I argue, in response, that Smith’s objection has not accounted for all of the causal (...)
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  6. On David Hume's "Forms of Moderation".Kelly M. S. Swope - 2016 - Hume Studies 42 (1):167-186.
    Treatise 2.3.6, “Of the influence of the imagination on the passions,” provides a magnified view into the relationship between motivation, morality, and politics in Hume’s philosophy. Here, Hume analyzes a “noted passage” from the history of antiquity in which the citizens of fifth-century Athens deliberated over whether to burn the ships of their neighboring Grecians after winning a decisive naval victory against the Persians. Hume finds the passage notable precisely because of a failure of the imagination to exert an influence (...)
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  7. Hume, Justice and Sympathy: A Reversal of the Natural Order?Sophie Botros - 2015 - Diametros 44:110-139.
    Hume’s view that the object of moral feeling is a natural passion, motivating action, causes problems for justice. There is apparently no appropriate natural motive, whilst, if there were, its “partiality” would unfit it to ground the requisite impartial approval. We offer a critique of such solutions as that the missing non-moral motive is enlightened self-interest, or that it is feigned, or that it consists in a just disposition. We reject Cohon’s postulation of a moral motive for just acts, and (...)
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  8. Reid on Favors, Injuries, and the Natural Virtue of Justice.Lewis Powell & Gideon Yaffe - 2015 - In Todd Buras & Rebecca Copenhaver (eds.), Thomas Reid on Mind, Knowledge and Value. Oxford, UK: Oxford University Press. pp. 249-266.
    Reid argues that Hume’s claim that justice is an artificial virtue is inconsistent with the fact that gratitude is a natural sentiment. This chapter shows that Reid’s argument succeeds only given a philosophy of mind and action that Hume rejects. Among other things, Reid assumes that one can conceive of one of a pair of contradictories only if one can conceive of the other—a claim that Hume denies. So, in the case of justice, the disagreement between Hume and Reid is, (...)
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  9. Justice, Sympathy and the Command of our Esteem.Jacqueline Taylor - 2015 - Diametros 44:173-188.
    I have shown here the different roles that sympathy plays in the accounts of justice in the Treatise and Enquiry. In the former work, a redirected sympathy naturally extends our concern, and subsequently our moral approval or blame, to all those included within the scope of the rules of justice. In the Enquiry, we find this same progress of sentiments, but Hume’s introduction of the sentiment of humanity allows him to make a stronger case for the importance of those virtues (...)
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  10. Hume's Humanity and the Protection of the Vulnerable.Ivana Zagorac - 2015 - Diametros 44:189-203.
    It is well known that Hume excluded inferior rational beings, who are incapable of resistance and weak resentment, from his concept of justice. This resulted in a critique of Hume’s theory of justice, as it would not protect those who were the most vulnerable against ill treatment. The typical answer to this critique is that Hume excluded inferior rational beings from the concept of justice, but not from that of morality, and that he considered their protection to be the task (...)
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  11. The Cambridge Companion to Hume's Treatise.Donald C. Ainslie & Annemarie Butler (eds.) - 2014 - Cambridge: 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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  12. Uma abordagem dos direitos humanos a partir de Hume e dos sentimentos morais/A human rights approach from Hume and moral sentiments.André Luiz Olivier da Silva - 2013 - Natureza Humana 15 (2).
    O presente artigo propõe uma abordagem dos direitos humanos a partir da perspectiva de Hume acerca dos sentimentos morais, ao mesmo tempo em que descarta a tese dos programas racionalistas de fundamentação dos direitos que chegam ao ponto de afirmar a existência de direitos naturais que todos possuiriam em razão de sua própria natureza humana. Contra esses programas, a postura cética e naturalista de Hume pode nos auxiliar a explicar o modo como os direitos humanos são enunciados por ativistas e (...)
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  13. La conservación del poder en David Hume.Santiago Álvarez García - 2013 - Eunomia 2:63-82.
    This article argues that the origin of the political principles and categories that Hume sets as essential to the preservation of political power and its effective exercise can be traced into the division of political agent that occurs as a result of the institution of justice and government in the origin of society. Their different roles and different degrees of freedom will determine, since then, and through political action and its irreversibility, the categories and the fundamental problems that Hume´s political (...)
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  14. The Cautious Jealous Virtue: Hume on Justice. [REVIEW]Lorraine Besser-Jones - 2012 - Journal of the History of Philosophy 50 (3):461-462.
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  15. The Cautious Jealous Virtue. [REVIEW]Sophie Botros - 2012 - Review of Metaphysics 65 (3):641-642.
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  16. Hume and Smith on justice.Stephen Buckle - 2012 - In Gerald F. Gaus & Fred D'Agostino (eds.), The Routledge Companion to Social and Political Philosophy. Routledge. pp. 92.
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  17. Skottilainen valistus - David Hume.Jani Hakkarainen - 2012 - In Petri Koikkalainen and Paul-Erik Korvela (ed.), Klassiset poliittiset ajattelijat. Tampere: Vastapaino. pp. 299-339.
    The title in English: Scottish Enlightenment - David Hume. This is a chapter on Hume's political philosophy that I wrote to a Finnish textbook of the history of political thought.
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  18. The early reception of Hume's theory of justice.James A. Harris - 2012 - In Ruth Savage (ed.), Philosophy and Religion in Enlightenment Britain: New Case Studies. Oxford University Press.
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  19. Hume and mutual advantage.John Salter - 2012 - Politics, Philosophy and Economics 11 (3):302-321.
    Hume’s theory of justice is commonly regarded by contemporary theorists of justice as a theory of justice as mutual advantage. It is thus widely thought to manifest all the unattractive features of such theories: in particular, it is thought to endorse the exclusion of people with serious mental or physical disabilities from the scope and protection of justice and to justify the European expropriation of the lands of defenceless aboriginal people. I argue that this reading of Hume is mistaken. Mutual (...)
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  20. The Cautious Jealous Virtue: Hume on Justice. [REVIEW]Rachel Cohon - 2011 - Philosophical Review 120 (4):594-598.
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  21. Hume's Natural History of Justice.Mark Collier - 2011 - In C. Taylor & S. Buckle (eds.), Hume and the Enlightenment. Pickering & Chatto. pp. 131-142.
    In Book III, Part 2 of the Treatise, Hume presents a natural history of justice. Self-interest clearly plays a central role in his account; our ancestors invented justice conventions, he maintains, for the sake of reciprocal advantage. But this is not what makes his approach so novel and attractive. Hume recognizes that prudential considerations are not sufficient to explain how human beings – with our propensities towards temporal discounting and free-riding – could have established conventions for social exchange and collective (...)
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  22. Paixão e interesse natural na investigação de Hume sobre a justiça: Passion and natural interest in the Hume’s investigation on justice.André Olivier da Silva - 2011 - Controvérsia 7 (3).
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  23. Hume e a justiça como virtude artificial: Hume and justice as an artificial virtue.Marco Oliveira de Azevedo - 2011 - Controvérsia 7 (3).
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  24. Dirty hands and the romance of the ticking bomb terrorist: a Humean account.Christopher J. Finlay - 2011 - Critical Review of International Social and Political Philosophy 14 (4):421-442.
    On Michael Walzer's influential account, "dirty hands" characterizes the political leader's choice between absolutist moral demands (to abstain from torture) and consequentialist political reasoning (to do what is necessary to prevent the loss of innocent lives). The impulse to torture a "ticking bomb terrorist" is therefore at least partly pragmatic, straining against morality, while the desire to uphold a ban on torture is purely and properly a moral one. I challenge this Machiavellian view by reinterpreting the dilemma in the framework (...)
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  25. La criminalización de la desigualdad en la teoría de la justicia de David Hume.Santiago Álvarez García - 2011 - Universitas 9 (18):79-99.
    This work aims to study a specific part of the ethical and political thought of Scottish philosopher David Hume: his descriptions of the origin of justice and government. Both are analyzed in an attempt to clarify the treatment of inequality that it is offered by them. We describe how the particular process of criminalization of natural inequality begins to occur with the moralization of laws of justice after the first convention and how it is consolidated after the genesis of government. (...)
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  26. The Cautious, Jealous Virtue: Hume on Justice by Annette C. Baier. [REVIEW]Gerald J. Postema - 2011 - Hume Studies 37 (2):280-284.
    Annette Baier was the dean of contemporary Hume studies and one of the most insightful and influential philosophers writing on Hume. Since the late 1970s, her writings and the example of her distinctive mode of scholarship have inspired generations of scholars to look with fresh eyes at Hume's work. The special turn of her philosophical mind and personal style of writing are especially well-suited to uncover, appreciate, and effectively communicate the rich, nuanced, and humane dimensions of Hume's moral philosophy. Her (...)
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  27. Annette C. Baier, The Cautious Jealous Virtue: Hume on Justice (Cambridge, Mass.: Harvard University Press, 2010), pp. xii + 261. [REVIEW]Mikko Tolonen - 2011 - Utilitas 23 (3):352-354.
  28. The cautious jealous virtue: Hume on justice.Annette Baier - 2010 - Cambridge, Mass.: Harvard University Press.
    The Cautious Jealous Virtue is an illuminating meditation that will interest not only Hume scholars but also those interested in the issues of justice and in ...
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  29. David Hume as a Social Theorist.Brian Barry - 2010 - Utilitas 22 (4):369-392.
    This article examines Russell Hardin's interpretation of Hume's argument that great social order depends on coordination convention. The main argument shows that despite an apparent move in that direction Hume's main argument is that justice and the other convention-based virtues rest on a cooperative convention which solves a prisoner's dilemma problem and that states are required when a society exceeds some small size because only states can solve the large number prisoner's dilemma problems that constitute the 'problem of social order'. (...)
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  30. The Enlightenment of sympathy: justice and the moral sentiments in the eighteenth century and today.Michael L. Frazer - 2010 - New York: Oxford University Press.
    However, other leading philosophers of the era--such as David Hume, Adam Smith, and J.G. Herder--placed greater emphasis on feeling, seeing moral and political ...
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  31. Hume on the Moral Obligation to Justice.James A. Harris - 2010 - Hume Studies 36 (1):25-50.
    Our understanding of the philosophers of the past is not always assisted by the attempt to fit them under one or other of the categories that we currently use to map the philosophical landscape. We have grown used to the idea that there are three principal kinds of moral theory—deontological and broadly Kantian, consequentialist and broadly Millian, virtue-theoretic and broadly Aristotelian—and so historical approaches to moral philosophy tend to orientate themselves by assuming that each and every object of study must (...)
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  32. Review of Annette C. Baier, The Cautious Jealous Virtue: Hume on Justice[REVIEW]James A. Harris - 2010 - Notre Dame Philosophical Reviews 2010 (9).
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  33. The Circumstances of Justice.Simon Hope - 2010 - Hume Studies 36 (2):125-148.
    David Hume famously states, in his A Treatise of Human Nature, “that ’tis only from the selfishness and confin’d generosity of men, along with the scanty provision nature has made for his wants, that justice derives its origin”.1 This is Hume’s summary of the conditions under which the very idea of rules of justice makes practical sense, and he effectively repeats it in the Enquiry Concerning the Principles of Morals.2 To put it briefly at the outset, Hume’s point is simply (...)
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  34. Hume y la inflexibilidad de la justicia: propiedad, comercio y expectativas.Christopher Berry - 2009 - Anuario Filosófico 42 (94):65-88.
    Este ensayo explora dos conexiones en el pensamiento socio-político de Hume; entre sus explicaciones de la justicia y la propiedad y entre sus concepciones de la expectativa y el comercio. La conexión es el argumento humeano según el cual la justicia adopta la forma de reglas generales inflexibles. Con el fin de establecer dicha inflexibilidad Hume limita la justicia a cuestiones de propiedad, como algo requerido para afianzar la estabilidad de expectativas necesaria para el comercio.
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  35. Reid on Hume on Justice.James A. Harris - 2009 - In Sabine Roeser (ed.), Reid on Ethics. Palgrave-Macmillan.
  36. Hume on Justice.Rosalind Hursthouse - 2009 - In Charles R. Pigden (ed.), Hume on Motivation and Virtue. Palgrave-Macmillan. pp. 264.
    What motivates the benevolent or charitable agent is regard for another’s good or well-being, but talk about regard for others’ good or well- being is simply talk about benevolence or charity in different terms. Yet Hume clearly holds that the regard for another’s good is a motive to produce benevolent acts that is distinct from a sense of their benevolence. So what is the difference? ‘Well’, one might say, ‘intuitively, rights are very different from wellbeing.’ Yes indeed. And that, I (...)
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  37. The virtue of justice morality: Two interpretations of honesty in Hume.Juan Samuel Santos Castro - 2008 - Universitas Philosophica 25 (51).
    Hume's problematic motivation of the virtue of justice is interpreted at least in three different ways: as an interested willingness, as a useful but self-indulgent willingness, finally, as a moral, deliberate and pleasant willingness where concern for the good of others or the society is intentionally expressed. This essay holds the last one of these readings and aims to reveal how it better fits the common sense view of any virtue.
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  38. Hume's moral philosophy.Rachel Cohon - 2008 - Stanford Encyclopedia of Philosophy.
    Hume's position in ethics, which is based on his empiricist theory of the mind, is best known for asserting four theses: (1) Reason alone cannot be a motive to the will, but rather is the slave of the passions (see Section 3) (2) Moral distinctions are not derived from reason (see Section 4). (3) Moral distinctions are derived from the moral sentiments: feelings of approval (esteem, praise) and disapproval (blame) felt by spectators who contemplate a character trait or action (see (...)
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  39. Justice as an artificial virtue in Hume: Elements for a psycho-social theory of action.Ana Marta Gonzalez - 2008 - Pensamiento 64 (239):97-127.
    In the following pages, our specific aim is to show how Hume’s analysis of justice provides the occasion for the gradual display of some key elements of a psychosocial action theory, which lay the foundations for later social thinking. -/- RESUMEN: En lo que sigue, nuestro objetivo específico es mostrar cómo el análisis que realiza Hume de la justicia proporciona la ocasión para introducir de manera gradual elementos clave para el desarrollo de una teoría psico-social de la acción, presupuesta en (...)
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  40. Théorie de la justice et idéologie : Hume et Rawls.Éléonore Le Jallé - 2008 - Methodos 8.
    Les points d’accord entre Rawls et Hume vont au-delà du seul repérage des « circonstances de la justice ». Même si Hume se trouve attaché à la théorie utilitariste de l’impartialité que Rawls rejette, Hume n’est pas, selon Rawls, « à proprement parler » utilitariste : il a su reconnaître l’idée selon laquelle les institutions doivent fonctionner dans l’intérêt de chacun. L’idée d’une coopération sociale en vue de l’avantage mutuel est donc commune à ces deux auteurs. Ils partagent, en outre, (...)
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  41. Honour, face and reputation in political theory.Peter Olsthoorn - 2008 - European Journal of Political Theory 7 (4):472-491.
    Until fairly recently it was not uncommon for political theorists to hold the view that people cannot be expected to act in accordance with the public interest without some incentive. Authors such as Marcus Tullius Cicero, John Locke, David Hume and Adam Smith, for instance, held that people often act in accordance with the public interest, but more from a concern for their honour and reputation than from a concern for the greater good. Today, most authors take a more demanding (...)
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  42. Justice And Resentment In Hume, Reid, And Smith.Michael S. Pritchard - 2008 - Journal of Scottish Philosophy 6 (1):59-70.
    Adam Smith and Thomas Reid follow Joseph Butler's lead in discussing the moral significance of resentment in great detail. David Hume does not. For Smith and Reid, resentment reveals shortcomings in Hume's attempt to ground justice solely in terms of self-interest and public utility. This can be seen most clearly in Reid's critique of Hume's response to the sensible knave. Reid argues that Hume's appeal to our integrity can have force only if Hume concedes that there are elements of justice (...)
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  43. Rawls and hume: A fable.Flavio Baroncelli - 2007 - Rivista di Storia Della Filosofia 62 (3):259-263.
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  44. The First Motive to Justice: Hume's Circle Argument Squared.Don Garrett - 2007 - Hume Studies 33 (2):257-288.
    Hume argues that respect for property (“justice”) is a convention-dependent (“artificial”) virtue. He does so by appeal to a principle, derived from his virtue-based approach to ethics, which requires that, for any kind of virtuous action, there be a “first virtuous motive” that is other than a sense of moral duty. It has been objected, however, that in the case of justice (and also in a parallel argument concerning promise-keeping) Hume (i) does not, (ii) should not, and (iii) cannot recognize (...)
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  45. Costumbre y consenso en la teoría liberal de la justicia de David Hume.Fernando Aranda Fraga - 2006 - Convivium: revista de filosofía 19:3-22.
  46. The Role of Justice in Hume’s Theory of Psychological Development.Lorraine Besser-Jones - 2006 - Hume Studies 32 (2):253-276.
    Hume’s theory of justice, intricately linked to his account of moral development, is at once simplistic and mysterious, combining familiar conventionalistelements with perplexing, complicated elements of his rich moral psychology. These dimensions of his theory make interpreting it no easy task, although many have tried. Emerging from these many different attempts is a picture of Hume as defending an account of justice according to which justice consists of expedient rules designed to advance one’s self-interest. The mistake of this view, I (...)
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  47. Binmore’s Humeanism.Dieter Birnbacher - 2006 - Analyse & Kritik 28 (1):66-70.
    David Hume is quoted in Binmore’s book Natural Justice more than any other author, past or present, and throughout with a markedly positive attitude. It is argued that this affinity is reflected in many characteristic features of Binmore’s approach to fairness and social justice and especially in the central role motivational issues are made to play in his theory. It is further argued that Binmore shares with Hume not only important strengths but also certain weaknesses, among them a tendency to (...)
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  48. Hume's Artificial and Natural Virtues.Rachel Cohon - 2006 - In Saul Traiger (ed.), The Blackwell Guide to Hume's Treatise. Oxford, UK: Blackwell. pp. 256–275.
    This chapter contains section titled: The Moral Sentiments Sympathy The Distinction between Natural and Artificial Virtues Honesty with Respect to Property Fidelity to Promises The Natural Virtues and Sympathy The Common Point of View Specific Natural Virtues Conclusion: Sympathy and Justification References Further reading.
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  49. Smith's Humean criticism of Hume's account of the origin of justice.Spencer J. Pack & Eric Schliesser - 2006 - Journal of the History of Philosophy 44 (1):47-63.
    It is argued that Adam Smith criticizes David Hume's account of the origin of and continuing adherence to the rule of law for being not sufficiently Humean. Hume explained that adherence to the rule of law originated in the self-interest to restrain self-interest. According to Smith, Hume does not pay enough attention to the passions of resentment and admiration, which have their source in the imagination. Smith's offers a more naturalistic and evolutionary account of the psychological pre-conditions of the establishment (...)
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  50. Whence avidity? Hume’s psychology and the origins of justice.Gerald J. Postema - 2006 - Synthese 152 (3):371-391.
    Hume's account of the roots of justice focuses on the need to secure possession against the corrosive effects of unrestrained avidity. The reasons for this focus lie deep in his understanding of human psychology, especially, the mimetic passions shaped by the principles of sympathy, social referencing, and reversal comparison. The need for esteem drives human beings to attach their pride to those things they think are especially valued by those whom they especially admire. Most predominant among these goods are riches (...)
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