Search results for 'hume s principle' (try it on Scholar)

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  1. Sean Walsh (2012). Comparing Peano Arithmetic, Basic Law V, and Hume's Principle. Annals of Pure and Applied Logic 163 (11):1679-1709.score: 540.0
    This paper presents new constructions of models of Hume's Principle and Basic Law V with restricted amounts of comprehension. The techniques used in these constructions are drawn from hyperarithmetic theory and the model theory of fields, and formalizing these techniques within various subsystems of second-order Peano arithmetic allows one to put upper and lower bounds on the interpretability strength of these theories and hence to compare these theories to the canonical subsystems of second-order arithmetic. The main results of (...)
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  2. David Hume (1777/2004). An Enquiry Concerning the Principles of Morals. Prometheus Books.score: 440.0
    Shortly before his death, David Hume declared his Enquiry concerning the Principles of Morals (1751) to be the best of his many writings. In this highly influential work, Hume sets out his theory of justice and benevolence and the other virtues, and argues that morality is founded on the natural feelings or sentiments of humankind. The text printed in this edition is the Clarendon critical edition of Hume's works. This volume also includes detailed explanatory notes on the (...)
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  3. Crispin Wright (2001). Is Hume's Principle Analytic? In Bob Hale & Crispin Wright (eds.), The Reason's Proper Study. Oxford University Press. 307-333.score: 369.0
    This paper is a reply to George Boolos's three papers (Boolos (1987a, 1987b, 1990a)) concerned with the status of Hume's Principle. Five independent worries of Boolos concerning the status of Hume's Principle as an analytic truth are identified and discussed. Firstly, the ontogical concern about the commitments of Hume's Principle. Secondly, whether Hume's Principle is in fact consistent and whether the commitment to the universal number by adopting Hume's Principle might (...)
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  4. Andrew Boucher, Who Needs (to Assume) Hume's Principle?score: 360.0
    Neo-logicism uses definitions and Hume's Principle to derive arithmetic in second-order logic. This paper investigates how much arithmetic can be derived using definitions alone, without any additional principle such as Hume's.
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  5. Andrew Boucher, Who Needs (to Assume) Hume's Principle? July 2006.score: 360.0
    In the Foundations of Arithmetic, Frege famously developed a theory which today goes by the name of logicism - that it is possible to prove the truths of arithmetic using only logical principles and definitions. Logicism fell out of favor for various reasons, most spectacular of which was that the system, which Frege thought would definitively prove his thesis, turned out to be inconsistent. In the early 1980s a movement called neo-logicism was begun by Crispin Wright. Neo-logicism holds that Frege (...)
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  6. Matthias Schirn (2006). Hume's Principle and Axiom V Reconsidered: Critical Reflections on Frege and His Interpreters. Synthese 148 (1):171 - 227.score: 360.0
    In this paper, I shall discuss several topics related to Frege’s paradigms of second-order abstraction principles and his logicism. The discussion includes a critical examination of some controversial views put forward mainly by Robin Jeshion, Tyler Burge, Crispin Wright, Richard Heck and John MacFarlane. In the introductory section, I try to shed light on the connection between logical abstraction and logical objects. The second section contains a critical appraisal of Frege’s notion of evidence and its interpretation by Jeshion, the introduction (...)
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  7. Richard G. Heck Jr (1997). Finitude and Hume's Principle. Journal of Philosophical Logic 26 (6):589 - 617.score: 360.0
    The paper formulates and proves a strengthening of 'Frege's Theorem', which states that axioms for second-order arithmetic are derivable in second-order logic from Hume's Principle, which itself says that the number of Fs is the same as the number of Gs just in case the Fs and Gs are equinumerous. The improvement consists in restricting this claim to finite concepts, so that nothing is claimed about the circumstances under which infinite concepts have the same number. 'Finite Hume's (...)
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  8. João Paulo Monteiro (2010). Hume's Principle. Principia 3 (2):165-186.score: 360.0
    Hume's project aimed at the discovery of the principles of human nature, and among these the most important in most respects is not association of ideas, but the one he calls "custom or habil." But what is the real nature of Hume's principle? It would be philosophically naïve to decide that Hume's concept of habit simply reproduces the dominant conception. In the latter the main element is time, and the possibility of habit depending only on repetition (...)
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  9. Daniel Steel & S. Kedzie Hall (2011). What If the Principle of Induction Is Normative? Formal Learning Theory and Hume's Problem. International Studies in the Philosophy of Science 24 (2):171-185.score: 357.0
    This article argues that a successful answer to Hume's problem of induction can be developed from a sub-genre of philosophy of science known as formal learning theory. One of the central concepts of formal learning theory is logical reliability: roughly, a method is logically reliable when it is assured of eventually settling on the truth for every sequence of data that is possible given what we know. I show that the principle of induction (PI) is necessary and sufficient (...)
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  10. John Beaudoin (1999). On Some Criticisms of Hume's Principle of Proportioning Cause to Effect. Philo 2 (2):26-40.score: 357.0
    That no qualities ought to be ascribed to a cause beyond what are requisite for bringing about its effect(s) is a methodological principle Hume employs to evacuate arguments from design of much theological significance. In this article I defend Hume’s use of the principle against several objections brought against it by Richard Swinburne.
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  11. Daniel Steel, What If the Principle of Induction is Normative? Means-Ends Epistemology and Hume's Problem.score: 348.0
    I develop a critique of Hume’s infamous problem of induction based upon the idea that the principle of induction (PI) is a normative rather than descriptive claim. I argue that Hume’s problem is a false dilemma, since the PI might be neither a “relation of ideas” nor a “matter of fact” but rather what I call a contingent normative statement. In this case, the PI could be justified by a means-ends argument in which the link between means (...)
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  12. David Hume (2013). Essays and Treatises on Philosophical Subjects. Broadview Press.score: 320.0
    This is the first edition in over a century to present David Hume's Enquiry concerning Human Understanding, Dissertation on the Passions, Enquiry concerning the Principles of Morals, and Natural History of Religion in the format he intended: collected together in a single volume. Hume has suffered a fate unusual among great philosophers. His principal philosophical work is no longer published in the form in which he intended it to be read. It has been divided into separate parts, only (...)
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  13. David Hume (1996). Well Temper'd Eloquence. The David Hume Institute.score: 320.0
    My own life -- Selections from Hume's letters concerning virtue, religion and matters literary -- Selections from Hume's letters on history, politics, law, commerce and Scottish affairs -- Hume's last letter : to Adam Smith -- Selections from An enquiry concerning the principles of morals -- Extracts from Of the liberty of the press.
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  14. Angela Coventry & Tom Seppalainen (2012). Hume’s Empiricist Inner Epistemology: A Reassessment of The Copy Principle. In Alan Bailey & Dan O'Brien (eds.), The Continuum Companion to Hume. Continuum. 38--56.score: 312.0
    Vivacity, the “liveliness” of perceptions, is central to Hume’s epistemology. Hume equated belief with vivid ideas. Vivacity is a conscious quality so believable ideas are felt to be lively. Hume’s empiricism revolves around a phenomenological, inner epistemology. Through copying, Hume bases vivacity in impressions. Sensory vivacity also concerns liveliness or patterns of change. Through learnt skillful use, it tracks change specific to intentional sense-perceptual experience, Hume’s “coherent and constant” complex impressions. Copying, in turn, communicates the (...)
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  15. Charles Pigden (2010). Comments on 'Hume's Master Argument'. In , Hume on Is and Ought. Palgrave Macmillan. 128-142.score: 306.0
    This is a commentary on Adrian Heathcote’s interesting paper ‘Hume’s Master Argument’. Heathcote contends that No-Ought-From-Is is primarily a logical thesis, a ban on Is/Ought inferences which Hume derives from the logic of Ockham. NOFI is thus a variation on what Heathcote calls ‘Hume’s Master Argument’, which he also deploys to prove that conclusions about the future (and therefore a-temporal generalizations) cannot be derived by reason from premises about the past, and that conclusions about external objects or (...)
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  16. Jessica M. Wilson (forthcoming). Hume's Dictum and the Asymmetry of Counterfactual Dependence. In Alastair Wilson (ed.), Chance and Temporal Asymmetry. Oxford University Press.score: 297.0
    Why believe Hume's Dictum, according to which there are, roughly speaking, no necessary connections between wholly distinct entities? Schaffer ('Quiddistic Knowledge', 2009) suggests that HD, at least as applied to causal or nomological connections, is motivated as required by the best account of (the truth) of counterfactuals---namely, a similarity-based possible worlds account, where the operative notion of similarity requires 'miracles'---more specifically, worlds where entities of the same type that actually exist enter into different laws. The main cited motivations for (...)
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  17. Jessica M. Wilson (forthcoming). Hume's Dictum and Metaphysical Modality: Lewis's Combinatorialism. In Barry Loewer & Jonathan Schaffer (eds.), The Blackwell Companion to David Lewis. Blackwell.score: 297.0
    Many contemporary philosophers accept Hume's Dictum (HD), according to which there are no metaphysically necessary connections between distinct, intrinsically typed entities. Tacit in Lewis's work is a potential motivation for HD, according to which one should accept HD as presupposed by the best account of the range of metaphysical possibilities---namely, a combinatorial account, applied to spatiotemporal fundamentalia. Here I elucidate and assess this Ludovician motivation for HD. After refining HD and surveying its key, recurrent role in Lewis’s work, I (...)
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  18. Matthias Schirn (2014). Frege's Logicism and the Neo-Fregean Project. Axiomathes 24 (2):207-243.score: 297.0
    Neo-logicism is, not least in the light of Frege’s logicist programme, an important topic in the current philosophy of mathematics. In this essay, I critically discuss a number of issues that I consider to be relevant for both Frege’s logicism and neo-logicism. I begin with a brief introduction into Wright’s neo-Fregean project and mention the main objections that he faces. In Sect. 2, I discuss the Julius Caesar problem and its possible Fregean and neo-Fregean solution. In Sect. 3, I raise (...)
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  19. Robert May (2005). Frege's Other Program. Notre Dame Journal of Formal Logic 46 (1):1-17.score: 297.0
    Frege’s logicist program requires that arithmetic be reduced to logic. Such a program has recently been revamped by the “neologicist” approach of Hale & Wright. Less attention has been given to Frege’s extensionalist program, according to which arithmetic is to be reconstructed in terms of a theory of extensions of concepts. This paper deals just with such a theory. We present a system of second-order logic augmented with a predicate representing the fact that an object x is the extension of (...)
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  20. Richard Heck (1997). Finitude and Hume's Principle. Journal of Philosophical Logic 26 (6):589-617.score: 288.0
    The paper formulates and proves a strengthening of Freges Theorem, which states that axioms for second-order arithmetic are derivable in second-order logic from Humes Principle, which itself says that the number of Fs is the same as the number ofGs just in case the Fs and Gs are equinumerous. The improvement consists in restricting this claim to finite concepts, so that nothing is claimed about the circumstances under which infinite concepts have the same number. Finite Humes Principle also (...)
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  21. Albert Visser (2011). Hume's Principle, Beginnings. Review of Symbolic Logic 4 (1):114-129.score: 279.0
    In this note we derive Robinsons Principle in the context of very weak theories of classes and relations.
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  22. Otavio Bueno (2001). Logicism Revisited. Principia 5 (1-2):99-124.score: 270.0
    In this paper, I develop a new defense of logicism: one that combines logicism and nominalism. First, I defend the logicist approach from recent criticisms; in particular from the charge that a cruciai principie in the logicist reconstruction of arithmetic, Hume's Principle, is not analytic. In order to do that, I argue, it is crucial to understand the overall logicist approach as a nominalist view. I then indicate a way of extending the nominalist logicist approach beyond arithmetic. Finally, (...)
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  23. Boudewijn de Bruin (2008). Wittgenstein on Circularity in the Frege-Russell Definition of Cardinal Number. Philosophia Mathematica 16 (3):354-373.score: 270.0
    Several scholars have argued that Wittgenstein held the view that the notion of number is presupposed by the notion of one-one correlation, and that therefore Hume's principle is not a sound basis for a definition of number. I offer a new interpretation of the relevant fragments on philosophy of mathematics from Wittgenstein's Nachlass, showing that if different uses of ‘presupposition’ are understood in terms of de re and de dicto knowledge, Wittgenstein's argument against the Frege-Russell definition of number (...)
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  24. Ian Rumfitt (2001). Hume's Principle and the Number of All Objects. Noûs 35 (4):515–541.score: 270.0
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  25. Nikolaj Jang Lee Linding Pedersen (forthcoming). Hume's Principle and Entitlement: On the Epistemology of the Neo-Fregean Programme. In Philip Ebert & Marcus Rossberg (eds.), Abstractionism. Oxford University Press.score: 270.0
  26. Karánn Durland (1996). Hume's First Principle, His Missing Shade, and His Distinctions of Reason. Hume Studies 22 (1):105-121.score: 270.0
  27. W. D. Hart (2000). Skolem Redux. Notre Dame Journal of Formal Logic 41 (4):399--414.score: 270.0
    Hume's Principle requires the existence of the finite cardinals and their cardinal, but these are the only cardinals the Principle requires. Were the Principle an analysis of the concept of cardinal number, it would already be peculiar that it requires the existence of any cardinals; an analysis of bachelor is not expected to yield unmarried men. But that it requires the existence of some cardinals, the countable ones, but not others, the uncountable, makes it seem invidious; (...)
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  28. Joongol Kim (forthcoming). A Logical Foundation of Arithmetic. Studia Logica:1-32.score: 270.0
    The aim of this paper is to shed new light on the logical roots of arithmetic by presenting a logical framework (ALA) that takes seriously ordinary locutions like ‘at least n Fs’, ‘n more Fs than Gs’ and ‘n times as many Fs as Gs’, instead of paraphrasing them away in terms of expressions of the form ‘the number of Fs’. It will be shown that the basic concepts of arithmetic can be intuitively defined in the language of ALA, and (...)
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  29. Luca Incurvati (2007). On Some Consequences of the Definitional Unprovability of Hume's Principle. In Pierre Joray (ed.), Contemporary Perspectives on Logicism and the Foundations of Mathematics. CDRS.score: 270.0
  30. Matthias Schirn (1995). Axiom V and Hume¿ s Principle in Frege¿ s Foundational Project. Dialogos 30 (66):7-20.score: 270.0
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  31. Bird Alexander (1997). The Logic in Logicism. Dialogue 36:341–60.score: 270.0
    Frege's logicism consists of two theses: (1) the truths of arithmetic are truths of logic; (2) the natural numbers are objects. In this paper I pose the question: what conception of logic is required to defend these theses? I hold that there exists an appropriate and natural conception of logic in virtue of which Hume's principle is a logical truth. Hume's principle, which states that the number of Fs is the number of Gs iff the concepts (...)
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  32. Crispin Wright (1998). On the Harmless Impredicativity of N=('Hume's Principle'). In Matthias Schirn (ed.), The Philosophy of Mathematics Today. Clarendon Press. 339--68.score: 270.0
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  33. José Oscar de Almeida Marques (2012). The Relation Between the General Maxim of Causality and the Principle of Uniformity in Hume's Theory of Knowledge. Manuscrito 35 (1):85-98.score: 261.0
  34. Michael Haynes (1988). Hume’s Tu Quoque: Newtonianism and the Rationality of the Causal Principle. Man and Nature 7:131-139.score: 261.0
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  35. Edward N. Zalta (1999). Natural Numbers and Natural Cardinals as Abstract Objects: A Partial Reconstruction of Frege"s Grundgesetze in Object Theory. [REVIEW] Journal of Philosophical Logic 28 (6):619-660.score: 243.0
    In this paper, the author derives the Dedekind-Peano axioms for number theory from a consistent and general metaphysical theory of abstract objects. The derivation makes no appeal to primitive mathematical notions, implicit definitions, or a principle of infinity. The theorems proved constitute an important subset of the numbered propositions found in Frege's Grundgesetze. The proofs of the theorems reconstruct Frege's derivations, with the exception of the claim that every number has a successor, which is derived from a modal axiom (...)
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  36. Henry E. Allison (2003). Reflective Judgment and the Application of Logic to Nature: Kant's Deduction of the Principle of Purposiveness as an Answer to Hume. In Hans-Johann Glock (ed.), Strawson and Kant. Oxford University Press.score: 243.0
  37. G. Douglas (1990). Long's Paper,"'Utility'and the'Utility Principle': Hume, Smith, Bentham, Mill,". Utilitas 2 (1).score: 243.0
     
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  38. Charles Pigden (2010). Snare's Puzzle/Hume's Purpose: Non-Cognitivism and What Hume Was Really Up to with No-Ought-From-Is. In Pigden (ed.), Hume on Is and Ought. Palgrave Macmillan.score: 240.0
    Frank Snare had a puzzle. Noncognitivism implies No-Ought-From-Is but No- Ought-From-Is does not imply non-cognitivism. How then can we derive non-cognitivism from No-Ought-From-Is? Via an abductive argument. If we combine non-cognitivism with the conservativeness of logic (the idea that in a valid argument the conclusion is contained in the premises), this implies No-Ought-From-Is. Hence if No-Ought-From-Is is true, we can arrive at non-cognitivism via an inference to the best explanation. With prescriptivism we can make this argument more precise. I develop (...)
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  39. Don Garrett (2007). The First Motive to Justice: Hume's Circle Argument Squared. Hume Studies 33 (2):257-288.score: 240.0
    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 (...)
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  40. Louis E. Loeb (2006). Psychology, Epistemology, and Skepticism in Hume's Argument About Induction. Synthese 152 (3):321 - 338.score: 231.0
    Since the mid-1970s, scholars have recognized that the skeptical interpretation of Hume’s central argument about induction is problematic. The science of human nature presupposes that inductive inference is justified and there are endorsements of induction throughout Treatise Book I. The recent suggestion that I.iii.6 is confined to the psychology of inductive inference cannot account for the epistemic flavor of its claims that neither a genuine demonstration nor a non-question-begging inductive argument can establish the uniformity principle. For Hume, (...)
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  41. Cameron Buckner (2013). Morgan's Canon, Meet Hume's Dictum: Avoiding Anthropofabulation in Cross-Species Comparisons. Biology and Philosophy 28 (5):853-871.score: 231.0
    How should we determine the distribution of psychological traits—such as Theory of Mind, episodic memory, and metacognition—throughout the Animal kingdom? Researchers have long worried about the distorting effects of anthropomorphic bias on this comparative project. A purported corrective against this bias was offered as a cornerstone of comparative psychology by C. Lloyd Morgan in his famous “Canon”. Also dangerous, however, is a distinct bias that loads the deck against animal mentality: our tendency to tie the competence criteria for cognitive capacities (...)
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  42. Paul O'Mahoney (2013). Hume's Correlationism: On Meillassoux, Necessity and Belief. Journal of French and Francophone Philosophy 21 (1):132-160.score: 231.0
    The article argues that Meillassoux's 'After Finitude' underestimates the nature and profundity of Hume's sceptical challenge; it neglects the fact that Hume's scepticism concerns final causes (and agrees fundamentally with Bacon and Descartes in this respect), and that in Hume even the operations of reason do not furnish entirely a priori knowledge. We contend that Hume himself institutes a form of correlationism (which in part showed Kant the way to counter the sceptical challenge via transcendental idealism), (...)
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  43. Jani Hakkarainen (2011). Hume's Argument for the Ontological Independence of Simple Properties. Metaphysica 12 (2):197-212.score: 231.0
    In this paper, I will reconstruct Hume's argument for the ontological (in the sense of rigid existential) independence of simple properties in A Treatise of Human Nature , Book 1 (1739). According to my reconstruction, the main premises of the argument are the real distinctness of every perception of a simple property, Hume's Separability Principle and his Conceivability Principle. In my view, Hume grounds the real distinctness of every perception of a simple property in his (...)
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  44. Rik Peels (forthcoming). Hume's Law Violated? Journal of Value Inquiry:1-7.score: 231.0
    Jesse Prinz has recently argued that if sensibility theory is true, then there is a sense in which what has been called ‘Hume’s Law’ – the position that one cannot derive an ought from an is – can be violated. In this short critical note, I argue that Prinz’s argument is problematic for at least three reasons. First, the ought that he derives from an is is not genuinely prescriptive. Second, Prinz’s argument violates the widely accepted principle of (...)
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  45. Ingvar Johansson (2012). Hume's Ontology. Metaphysica 13 (1):87-105.score: 231.0
    The paper claims that Hume’s philosophy contains an ontology, i.e. an abstract exhaustive classification of what there is. It is argued that Hume believes in the existence of a mind-independent world, and that he has a classification of mind-related entities that contains four top genera: perception, faculty, principle and relation. His ontology is meant to be in conformity with his philosophy of language and epistemology, and vice versa. Therefore, crucial to Hume’s ontology of mind-independent entities is (...)
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  46. Angela Coventry (2010). Hume's System of Space and Time. Logical Analysis and History of Philosophy 13.score: 231.0
    David Hume’s views on topics such as causation, free will, personal identity, scepticism and morals are without doubt all significant contributions to philosophy. However, his account of the origin and nature of our ideas of space and time has never been influential (Rosenberg 1993, 82). In fact, the account of space and time is generally thought to be the least satisfactory part of his empiricist system of philosophy (Kemp Smith, 1941: 287, Noxon 1973, 115 and Flew 1986, 38). The (...)
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  47. David Landy (2006). Hume's Impression/Idea Distinction. Hume Studies 32 (1):119-139.score: 222.0
    Understanding the distinction between impressions and ideas that Hume draws in the opening paragraphs of his A Treatise on Human Nature is essential for understanding much of Hume’s philosophy. This, however, is a task that has been the cause of a good deal of controversy in the literature on Hume. I here argue that the significant philosophical and exegetical issues previous treatments of this distinction (such as the force and vivacity reading and the external-world reading) encounter are (...)
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  48. Henry E. Allison (2005). Hume's Philosophical Insouciance. Hume Studies 31 (2):317-346.score: 222.0
    This paper argues that Hume’s central concern in T 1.4.7 is to find a way to rely upon his cognitive faculties in spite of what he has learned about them in the preceding sections of part 4. The trouble is that having identified the understanding with “the general and more establish’d properties of the imagination” (T 1.4.7.6; SBN 267), Hume finds that these properties cannot function apart from other “seemingly trivial” ones, which calls into question the trustworthiness of (...)
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  49. Henry E. Allison (2005). Hume's Philosophical Insouciance: A Reading of Treatise 1.4. 7. Hume Studies 31 (2):317-346.score: 222.0
    This paper argues that Hume’s central concern in T 1.4.7 is to find a way to rely upon his cognitive faculties in spite of what he has learned about them in the preceding sections of part 4. The trouble is that having identified the understanding with "the general and more establish'd properties of the imagination" (T 1.4.7.6; SBN 267), Hume finds that these properties cannot function apart from other "seemingly trivial" ones, which calls into question the trustworthiness of (...)
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  50. Matti Eklund (2009). Bad Company and Neo-Fregean Philosophy. Synthese 170 (3):393 - 414.score: 216.0
    A central element in neo-Fregean philosophy of mathematics is the focus on abstraction principles, and the use of abstraction principles to ground various areas of mathematics. But as is well known, not all abstraction principles are in good standing. Various proposals for singling out the acceptable abstraction principles have been presented. Here I investigate what philosophical underpinnings can be provided for these proposals; specifically, underpinnings that fit the neo-Fregean's general outlook. Among the philosophical ideas I consider are: general views on (...)
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