Online research in philosophy

More than two hundred years after its publication, David Hume's Enquiry Concerning the Principles of Morals is still widely regarded as either a footnote to the more philosophically interesting third book of the Treatise, or an abbreviated, more stylish, version of that earlier work. These standard interpretations are rather difficult to square with Hume's own assessment of the second Enquiry. Are we to think that Hume called the EPM “incomparably the best” of all his writings only because he preferred that later style of exposition? Or worse, should we take his preference for the second Enquiry as a sign of aging literary vanity? Does Hume's stated preference for the EPM in no way speak to its philosophical content?

David Hume has traditionally been regarded as a skeptic, perhaps the most formidable in the history of Western philosophy. Since the publication of Norman Kemp Smith's Philosophy of David Hume in 1941, however, there has been an increasing tendency to downplay the skeptical dimension of Hume's philosophy, in some cases to the point of denying that Hume is a serious skeptic, or even a skeptic at all. Much of the motivation for a nonskeptical reading of Hume comes from recognition of his endorsement of empirical science and his own project of founding a "science of man." Recent scholarship has, in my opinion correctly, recognized Hume as a constructive rather than a purely destructive thinker. Yet this recognition has, in my opinion incorrectly, gone hand in hand with a tendency to overlook or deny the skeptical side of Hume's thought. In this work, I address the issue of Hume's skepticism. I believe that though the issue of Hume's skepticism is more complicated than is suggested by some of those who interpret him as a skeptic, nevertheless the traditional view is more true to Hume's texts than is a nonskeptical interpretation. I argue, on the basis of a reading of the Treatise of Human Nature and Enquiry Concerning Human Understanding, that Hume is a serious theoretical skeptic with regard to much of our alleged knowledge. In saying that Hume is a serious theoretical skeptic I mean that (i) Hume's skeptical pronouncements are in general sincere, not ironic, (ii) Hume's skepticism extends to a large part of our alleged knowledge, and (iii) Hume's skepticism is a result of his substantive philosophical views. In saying that Hume is a serious theoretical skeptic I mean that though Hume doesn't prescribe eschewal of beliefs that are not rationally justified, he thinks that much of our alleged knowledge essentially involves beliefs that cannot be rationally justified and that hence much of our alleged knowledge is not knowledge at all.

In his autobiographical My Own Life, Hume wrote that Books 1 and 3 of his Treatise of Human Nature were "cast anew" in the Enquiry concerning Human Understanding and the Enquiry concerning the Principles of Morals respectively. He did not mention Book 2 of his Treatise there, nor the Dissertation on the Passions. Had he done so, however, he might have said the same thing about this pair. As much is anyway implied in the advertisement to volume 2 of the Essays and Treatises (which included the Dissertation in between the two Enquiries in the fourth and all subsequent editions, mimicking the structure of the Treatise): "Most of the principles, and reasonings, contained in this volume, were published in a work in ..

David Hume's Enquiry concerning Human Understanding is the definitive statement of the greatest philosopher in the English language. His arguments in support of reasoning from experience, and against the "sophistry and illusion"of religiously inspired philosophical fantasies, caused controversy in the eighteenth century and are strikingly relevant today, when faith and science continue to clash. The Enquiry considers the origin and processes of human thought, reaching the stark conclusion that we can have no ultimate understanding of the physical world, or indeed our own minds. In either sphere we must depend on instinctive learning from experience, recognizing our animal nature and the limits of reason. Hume's calm and open-minded skepticism thus aims to provide a new basis for science, liberating us from the "superstition" of false metaphysics and religion. His Enquiry remains one of the best introductions to the study of philosophy, and his edition places it in its historical and philosophical context.

This is the first new scholarly edition this century of one of the greatest works in the history of philosophy, David Hume's Enquiry concerning Human Understanding. It is the third volume of the Clarendon Hume Edition, which will be the definitive edition for the foreseeable future. In this work Hume gives an elegant and accessible presentation of strikingly original and challenging views. The distinguished Hume scholar Tom Beauchamp presents an authoritative text accompanied by an introduction, annotation, a glossary, biographical sketches, bibliographies, and indexes.

This is the first full book-length study in forty years of David Hume's Enquiry concerning Human Understanding-which, contrary to its author's expressed wishes, long lived in the shadow of its predecessor A Treatise of Human Nature. Stephen Buckle presents the Enquiry in a fresh light, aiming to raise it to its rightful position in the history of philosophy. He argues that the Enquiry is not, as so often assumed, a mere collection of watered-down extracts from the earlier work. It is, rather, a coherent work with a unified argument; and, when this argument is grasped as a whole, the Enquiry shows itself to be the best introduction to the features of its author's general philosophy.

David Hume’s An Enquiry Concerning Human Understanding, first published in 1748, is a concise statement of Hume’s central philosophical positions. It develops an account of human mental functioning which emphasizes the limits of human knowledge and the extent of our reliance on (non-rational) mental habits. It then applies that account to questions of free will and religious knowledge before closing with a defence of moderate scepticism. This volume, which presents a modified version of the definitive 1772 edition of the work, offers helpful annotation for the student reader, together with an introduction that sets this profoundly influential work in its philosophical and historical contexts. The volume also includes a selection of other works by Hume that throw light on both the circumstances of the work’s genesis and its key themes and arguments.

What is now known as Hume’s first Enquiry was first published in 1748, by Andrew Millar of the Strand, London, under the title Philosophical Essays Concerning Human Understanding . A second edition appeared in 1750, and this was reprinted in 1751 and 1753, the latter in the form of volume II of Hume’s four volume Essays and Treatises on Several Subjects . This arrangement was retained in the third edition of 1756, at which point volume II was the only one of the four to be reissued. The next edition of the Essays and Treatises , in 1758, combined the constituent works into a single volume, and here Hume permanently changed the title of his Philosophical Essays to An Enquiry Concerning Human Understanding . In the four volume 1760 and 1770 editions of the Essays and Treatises , the Enquiry appeared in volume III with A Dissertation on the Passions . In the two volume editions of 1764, 1767, 1768, 1772, and 1777, it appeared at the beginning of volume II, followed in order by A Dissertation on the Passions , An Enquiry Concerning the Principles of Morals , and The Natural History of Religion.

This companion to the study of one of the great works of Western philosophy--David Hume's Enquiry concerning Human Understanding (1748)--provides a general overview of the Enquiry, especially for those approaching it for the first time, and sets it in the context of Hume's philosophical work as a whole. It elucidates, analyzes, and assesses the philosophy of the Enquiry, clarifying its interpretation and discussing recent developments in Hume scholarship that are relevant to the Enquiry. The eminent contributors to this volume cover a broad range of topics: meaning, induction, skepticism, belief, personal identity, causation, freedom, miracles, probability, and religious belief.