A Treatise of Human Nature, David Hume's comprehensive attempt to base philosophy on a new, observationally grounded study of human nature, is one of the most important texts in Western philosophy. It is also the focal point of current attempts to understand 18th-century western philosophy. The Treatise addresses many of the most fundamental philosophical issues: causation, existence, freedom and necessity, and morality. The volume also includes Humes own abstract of the Treatise, a substantial introduction, extensive annotations, a glossary, a comprehensive (...) index, and suggestions for further reading. (shrink)

The Description for this book, David Hume: Common-Sense Moralist, Sceptical Metaphysician, will be forthcoming.

David and Mary Norton present the definitive scholarly edition of Hume's Treatise, one of the greatest philosophical works ever written. This set comprises the two volumes of texts and editorial material, which are also available for purchase separately. -/- David Hume (1711 - 1776) is one of the greatest of philosophers. Today he probably ranks highest of all British philosophers in terms of influence and philosophical standing. His philosophical work ranges across morals, the mind, metaphysics, epistemology, religion, and aesthetics; he (...) had broad interests not only in philosophy as it is now conceived but in history, politics, economics, religion, and the arts. He was a master of English prose. -/- The Clarendon Hume Edition will include all of his works except his History of England and minor historical writings. It is the only thorough critical edition, and will provide a far more extensive scholarly treatment than any previous editions. This edition (which has been in preparation since the 1970s) offers authoritative annotation, bibliographical information, and indexes, and draws upon the major advances in textual scholarship that have been made since the publication of earlier editions - advances both in the understanding of editorial principle and practice and in knowledge of the history of Hume's own texts. (shrink)

David Hume is, arguably, the most important philosopher ever to have written in English. Although best known for his contributions to epistemology, metaphysics, and the philosophy of religion, Hume also made substantial and influential contributions to psychology and the philosophy of mind, ethics, the philosophy of science, political and economic theory, political and social history, and, to a lesser extent, aesthetic and literary theory. All facets of Hume's output are discussed in this volume, the first genuinely comprehensive overview of his (...) work. The picture that emerges is of a thinker who, though critical to the point of scepticism, was nonetheless able to build on that scepticism a profoundly important, and still viable, constructive philosophy. (shrink)

In response to kenneth winkler's criticism of my suggestion (found in my "david hume: common sense moralist, sceptical metaphysician") that frances hutcheson embraced an interesting form of moral realism. i show important differences between hutcheson and locke, amplify my previous account of hutcheson's notion of concomitant ideas, and provide evidence that hutcheson's contemporaries, including his student adam smith, believed him to have maintained "that there is a real and essential distinction between vice and virtue". ("theory of moral sentiments").

David Hume is, arguably, the most important philosopher ever to have written in English. Although best known for his contributions to epistemology, metaphysics, and the philosophy of religion, Hume also made substantial and influential contributions to psychology and the philosophy of mind, ethics, the philosophy of science, political and economic theory, political and social history, and, to a lesser extent, aesthetic and literary theory. All facets of Hume's output are discussed in this volume, the first genuinely comprehensive overview of his (...) work. The picture that emerges is of a thinker who, though critical to the point of scepticism, was nonetheless able to build on that scepticism a profoundly important, and still viable, constructive philosophy. (shrink)

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, (...) and profoundly important view of the world. Also included in this volume are Hume's two brief autobiographies and a bibliography suited to those beginning their study of Hume. This second edition of one our most popular Companions includes six new essays and a new introduction, and the remaining essays have all been updated or revised. (shrink)

David and Mary Norton present the definitive scholarly edition of Hume's Treatise, one of the greatest philosophical works ever written. This set comprises the two volumes of texts and editorial material, which are also available for purchase separately.

In lieu of an abstract, here is a brief excerpt of the content:189 HUME'S MORAL ONTOLOGY* My concern here is the claim, made in my recent book, that Hume is a moral realist. In general terms I would describe this book as one of several that represent a sustained effort to consider Hume within an eighteenth-century context, an effort to see him not as a timeless figure, or to treat him as a brilliantly successful contemporary of ourselves, but as a (...) brilliant eighteenth-century philosopher responding to eighteenth-century issues with, for all his timelessness, eighteenth-century conceptual tools and 2 from an eighteenth-century perspective. It would be hopelessly naive to suppose that any of us can view Hume without any historical distortion, but it is equally naive to read Hume, as he is often read, without historical sensitivity. Furthermore, such insensitivity closes us off from what is uniquely valuable about Hume, for, instead of seeing his writings as the consequence of his unique efforts to confront and answer the philosophical questions posed to him, the historically insensitive read into him their own questions and their own answers. The past studied as an echo of the present is of little interest (and none of that intrinsic), nor can there be much value in the study of those who saw but through a glass, darkly, the truths now so apparent to us. Our intellectual past is important to us because it is different from our intellectual present, and not because it seconds what we presume already to know. I was entirely serious, then, when I said that both the plausibility, and the very meaning of my claim that Hume is a common-sense moralist or a moral realist depends upon considering this claim — and, consequently, Hume — within a particular philosophical context. It will not do to suppose that moral realism 190 is a term with an eternal, unchanging, and Platonic connotation, and then to reject my suggestion outright because Hume was, as I would certainly agree, virtually without sympathy for anything revealing a tincture of Platonism. Philosophical terms as well as philosophical issues are historical, changing entities; it is those who think or act otherwise who smuggle 4 Platonism into the discussion. Doubtless, however, some of the misunderstanding to which I refer is my own responsibility. I can join Hume in saying "I have found by experience, that some of my expressions have not been so well chosen, as to guard against all 5 mistakes in the readers," and so I shall here offer some clarifications of my view. I. To begin, I wish to bring together in one place evidence of the significant qualifications I put on my claim about Hume's moral realism. Taken together, these remarks show that my position is consistent with the widely held (and generally correct, I would say) view that Hume is in one highly important sense a naturalist, and that I ascribe to him a realism that is neither Platonic, Scholastic, Cartesian, nor Hutchesonian: A. If naturalism is thought to be the view "that the whole of the universe or experience may be accounted for by a method like that of the physical sciences," then Hume must certainly be called a naturalist because of his efforts to extend the "experimental Method of Reasoning into moral Subjects".... Hume is a naturalist in that he sought to produce coherent philosophical explanations without the slightest recourse to supernatural entities or transcendental principles... an obvious example of this kind of naturalism... is his attempt to explain moral values as derived from human nature or from, that is, human beings as constituted and active in the world (DH 15-16). 191 B. By no stretch of the imagination can Hume be supposed to have borrowed this providential aspect of Hutcheson's thought, not even in morals (DH 54; also see p. 93). C I submit that /Hume/ holds that vice and disapprobation are not identical and that moral qualities are not merely sentiments but, rather, the objective correlates of sentiments. /Footnote:/ No rash conclusions should be drawn from this claim about objective correlates. I do not suggest that virtue and vice are objects in the ordinary sense (physical objects), or that they are transcendently existing qualities of... (shrink)

Hume's moral theory, I shall here argue, is explicitly and in fundamental ways a common sense theory. It is widely accepted, of course, that Hume found moral distinctions to rest on sentiment, and that he found in the principle of sympathy the means by which individual sentiments come to be experienced by others. What has not received adequate attention is Hume's concern to refute moral skepticism and his explicit reliance on appeals to “common sense,” nor,so far as I know, has (...) anyone suggested how these several features coalesce in an outlook which is appropriately designated a common sense theory. To support my claim I shall first show that Hume is not, as is widely supposed, what we would term a “subjectivist” in morals, and that in fact he means to establish, in at least two important senses of the term, the “objectivity”of morals. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:More Evidence that Hume Wrote the Abstract David Fate Norton In the preceding paper, David Raynor has offered several reasons for discounting J. O. Nelson's unfounded claim that Adam Smith was the author ofAn Abstract of..."A Treatise ofHuman Nature." Prior to the discovery ofa copy ofthis work, it may have been plausible to suppose that the Abstract was written by someone other than Hume, but the internal evidence ofthe (...) pamphlet is so strongly in favour of Humean authorship that not even Nelson can bring himself to question this evidence—although he now chooses to ignore it. Given that Nelson's argument rests on the far from compelling assumption that in 1740 there were two and onlytwoMr. Smith's ofwhom Humehadknowledge and whomayhave had an interest in writingor publishing philosophy, it is especially useful to have William Smith, publisher of the Bibliothèque raisonnée, brought again to our attention, and especially since it is obvious that a copy of the Abstract had been sent to that journal prior to the pubUcation ofthe review ofthe Treatise published there in the spring of1740.1 In short, Raynor nicely shows why Keynes and Sraffa were wrong to suppose that Hume, Hutcheson and John Noon were all involved in a conspiracy to undercut Noon's interest by publishing an Irish edition ofthe Treatise2 and why Nelson is wrong to suppose that ifthe "Mr Smith" ofHume's letter is not John Smith of Dublin, then he can only be Adam Smith, and that thelatter musthave written the Abstract. I wish to consider further evidence, some of it circumstantial, relevant to this discussion. This evidence adds probability, I submit, to the conclusion that Hume wrote the Abstract. 1. In the autumn of1737 Hume told Henry Home that he could not give him a "general Notion ofthe Plan" or "Abridgement" ofwhat was to be the Treatise. A careless reading ofthe Abstract might lead one to suppose that this is evidence that Hume did not write this short work. But in fact the Abstract is not an abridgement. It is an effort to make clearer, by carefully tracing "one simple argument... from the beginning to the end," a work thathad been "complained of as obscure and difficult." 3 The available evidence confirms one in the belief that Hume could not abridge the Treatise, but on several occasions he did recast parts ofit in more accessible form. The first such recasting was theAbstract. That this briefworkis not merely an abridgement makes Volume XIX Number 1 217 DAVID FATE NORTON itless likely, I suggest, thatit was written by anyone other than Hume himself.4 2.The Abstract, although said to be "Printed for C. [C]orbet,B at Addison's Head, over-against St. Dunstan's Church, in Fleet-street," wasinfactprintedbyWilUam Strahan, fornone otherthanJohnNoon, the publisher of the Treatise.6 This we know from Strahan's ledgers. These are preservedin the British Library.7Moreover, onApril 19 and 20, 1739, Corbett placed the following advertisement in the London Daily Post and GeneralAdvertiser: Gentlemen, As I have very lately undertaken the Business ofa PubUsher, so will I as faithfully execute it, if at any time you please to employ, Your most Obedient, Humble Servant, Charles Corbett, Who will Inviolably keep secret all Names of Authors, Proprietors, &c. whatever. The fact that Corbett indicates his willingness to undertake clandestine, vanity publishing gives all the explanation one needs of his willingness to become front man for a puffproduced by Hume, and financed, as the Abstract was, by Hume's publisher.8 The fact that it was Noon who arranged for the London printing of the Abstract in no way proves that this work was written by Hume, but it is another bit ofevidence supportive ofthatconclusion,foritindicates thatNoon was in on the effort to publicize the poorly selling volumes ofthe Treatise that he had published.9 3.Robert Connon found a copy of volume three of the Treatise containing extensive manuscript amendments in Hume's hand. As he has also reported, a copy of the Abstract is bound together with this copy ofvolume three, and this copy ofthe Abstract is also amended by Hume. These amendments appear to be those of an author, not... (shrink)

In part one of our analysis of the unpublished lecture materials of thomas reid relating to adam smith, The authors touched on issues of provenance, Of manuscript description and arrangement, As well as of substance concerning reid's actual comments on smith. We have now provided as authentic a reproduction as possible of the relevant manuscript materials in the birkwood collection, Aberdeen, Arguing that there is a perceptible and studied order to reid's forceful objections.

The review of volume 3 of Hume's Treatise, a review that appeared in the Bibliothèque raisonnée in the spring of 1741, was the first published response to Hume's ethical theory. This review is also of interest because of questions that have arisen about its authorship and that of the earlier review of volume 1 of the Treatise in the same journal. In Part 1 of this paper we attribute to Pierre Des Maizeaux the notice of vols. 1 and 2 of (...) the Treatise published in the spring 1739 issue of the Bibliothèque raisonnée. We then focus on the question of the authorship of the review of vol. 3. In Part 2 of our paper we provide a transcription of the French text of this review. Part 3 is a new English translation of the review. Part 4 provides comparisons between passages from the text of the Treatise, the French translations of these passages in the Bibliothèque raisonnée review, and our back-translations of these same passages. We also provide brief comparisons between our translation of passages from this review and an earlier translation of these passages. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Leibniz and Bayle: Manicheism and Dialectic DAVID NORTON LEIBNIZ' CLAIM that this is the "best of all possible worlds" has seemed so prima facie absurd that his critics have often considered the assertion adequately refuted by their pointing to things which are clearly "bad" and which might conceivably be "better." The paradigm case is Voltaire's Candide, which is certainly an effective refutation of Leibniz' claim at this level. We (...) can, however, by taking another point of view find what appear to be other absurdities in Leibniz' metaphysics. The point of view I wish to take, or attempt to take, is that of Pierre Bayle. I wish to suggest some objections to Leibniz which Bayle may have felt, but which he did not make explicit. Such an undertaking will, hopefully, add to our understanding of both Leibniz and Bayle. I What I propose to do is unorthodox, or at least unusual, and for that reason it is extremely important that the reader have from the very outset a clear idea of what is being undertaken. I can best clarify my aims, I think, by first attending briefly to some historical matters. Between 1695 and 1699 Bayle and Leibniz carried on a lively controversy over the latter's metaphysical views, though the debate was limited almost entirely to the notion of pre-established harmony. This controversy is well enough known that we need not stop over its details; in summary, Bayle first admits delight at what appears to be a new metaphysical explanation of the union of mind and body, but then goes on to argue that, after all, Leibniz' system is either no more than a reformulation of occasionalism, or impossible, since it violates clear and accepted metaphysical canons? Now, so far as we know, Bayle did not comment further on Leibniz' metaphysics, though the latter was * I wish to thank Prof. Harry M. Bracken, Arizona State University, and Prof. Richard H. Popkin, University of California, San Diego, for the suggestions and criticisms which they made of an earlier form of this paper. Their suggestions were all enlightening, if not all adopted-meaning, of course, that they would probably not agree with all that I here suggest. x Pierre Bayle, Dictionaire historique et critique, 5=. 6dition, revue, corrig6e, et augment6e, avec la vie de l'auteur, par Mr. Des Maizeaux, 4 tomes (Amsterdam, Leide. La Haye, Utrecht: 1740), article "Rorarius," reins. H. and L. For a fuller account of the Bayle-Leibniz controversy, see Austin Farrer, "Editor's Introduction," in G. W. Leibniz, Theodicy, ed. Austin Farrer, trans. E. M. Huggard (London: 1951), pp. 7-47, esp. pp. 33-47. 24 HISTORY OF PHILOSOPHY eager to continue the controversy, and did so, his final effort being a gigantic one, the Essais de Thdodicde. Unfortunately, Bayle died before the Thdodicde was published and was deprived accordingly of any opportunity to reply to it. Bayle did, however, leave in the Dictionaire historique et critique a number of arguments against various metaphysical positions. The point of my paper is to show that certain of these arguments are applicable to Leibniz' system, and that applied to that system they reveal features of it which we might otherwise have overlooked. Bayle adduces arguments which seem with only slight modification to point directly at Leibniz--though without indicating that he has Leibniz in mind. I hope first of all to show what these arguments are and in what sense they refute Leibniz. I have said that Bayle gives no indication that these arguments of his apply to Leibniz; strictly speaking, this is correct. This does not mean, however, that I am understaking an unjustified wild goose chase through the Dictionaire : Bayle himself offers the motivation which has led to this study when he says in "Rorarius" (rem. L) that he has withheld some objections to Leibniz' opinions on the ground that these are no more objections to Leibniz than to certain other philosophers: "Je m'abstiens aussi de toutes les Objections qui ne sont pas plus contraires ~t son sentiment qu'~t celui de quelques autres Philosophes." In one sense then this paper can be thought of as my speculations of what these waived objections are... (shrink)

Demonstrates there are two separate (albeit remarkably similar) versions of the philosopher's engraved bookplate. Presents arguments as to which is the earlier. Speculates that the later version was produced for Hume's favorite nephew and the inheritor of his library, David Hume the Younger.

David and Mary Norton present the definitive scholarly edition of Hume's Treatise, one of the greatest philosophical works ever written. The first volume contains the critical text of David Hume's Treatise of Human Nature , followed by the shortin which Hume set out the key arguments of the larger work; the volume concludes with A Letter from a Gentleman to his Friend in Edinburgh , Hume's later defence of the Treatise.

David and Mary Norton present the definitive scholarly edition of Hume's Treatise, one of the greatest philosophical works ever written. This second volume contains their historical account of how the Treatise was written and published; an explanation of how they have established the text; an extensive set of annotations which illuminate Hume's texts; and a comprehensive bibliography and index.

David and Mary Norton present the definitive scholarly edition of Hume's Treatise, one of the greatest philosophical works ever written. This set comprises the two volumes of texts and editorial material, which are also available for purchase separately.

David and Mary Norton present the definitive scholarly edition of Hume's Treatise, one of the greatest philosophical works ever written. The first volume contains the critical text of David Hume's Treatise of Human Nature, followed by the shortand concluding with A Letter from a Gentleman to his Friend in Edinburgh.

David and Mary Norton present the definitive scholarly edition of Hume's Treatise, one of the greatest philosophical works ever written. This volume contains their account of how the Treatise was written and published; an explanation of how they established the text; an extensive set of annotations; and a detailed bibliography and index.

David and Mary Norton present the definitive scholarly edition of Hume's Treatise, one of the greatest philosophical works ever written. This set comprises the two volumes of texts and editorial material, which are also available for purchase separately.

In lieu of an abstract, here is a brief excerpt of the content:NOTES AND DISCUSSIONS 509 covered and interpreted. Depending on their interests and their theories of causation, historians may have any variety of single-facetcd or multi-faceted interpretations. Social history of ideas is one variety. Practitioners of each of the above willnotice omissions of subdivisions and may differ with my definition of their field. Such a reaction would further indicate that indeed there is a plethora of approaches. Such abundance is (...) needed to meet the spectrum of concerns of historically-minded scholars. In each approach the focus is different; an idea, a general topic, the transmission of ideas, a discipline, a specific social environment, an intellectual community, the spirit of an era, a whole society and culture, an event, the life and times of a writer. Ideas do in fact have meaning and function along this full spectrum of contexts. A methodology is chosen which will throw light on a particular kind of context; some of the best scholarship results from the utilization by one individual of complementary methodologies. Fortunately, to compensate for the limitations of individual scholars, we have other scholars! The tensions between the horiz0ntalists and verticalists and between the externalists and intemalists are healthy tensions. Only through communicationamong scholars utilizing differentmethodologies and through attempts by individual scholars to approach their subject from several perspectives can we hope to gain a multi-faceted comprehension of man's past. MARYANNE CLINE HOROWITZ Occidental College DESCARTES' INCONSISTENCY: A REPLY* In my paper, "Descartes on Unknown Faculties: An Essential Inconsistency,''1 I point out that Descartes claims on one occasion that he could have a faculty which is unknown to him (Claim A), but on a second occasion, within the same Meditation, claims the contrary (Claim B). I then try to show that nothing which Descartes achieves or says between A and B justifies this volte face on his part, and subsequently conclude that he is inconsistent in Meditation III, and that this inconsistency is in fact essential to his argument. Professors Brewster and Humphrey have raised objections to my view that Descartes is inconsistent.2 Here I wish to reply to these objections because I think they fail, though sometimesin quite subtle ways, and because I believe I can in this way clarity my earlier contentions. Brewster and Humphrey, as I understand them, have raised three major objections to my paper. These objections, in the order in which I shall take them up, are: I. That I do not have a prima facie case for my claim that Descartes is inconsistent, for * I wish to thank my colleague, Professor Jonathan Robinson, and Professor Donald Livingston of Northern Illinois University for their helpful comments on a draft of this reply. i "Descartes on Unknown Faculties: An Essential Inconsistency," Journal of the History of Philosophy, VI, 3 (July, 1968), 244-256. 2 Leonard E. Brewster, "How to Know Enough about Unknown Faculties," Journal o! the History of Philosophy, XII, 3 (July, 1974), 366--371, and Ted B. Humphrey, "How Descartes Avoids the Hidden Faculties Trap," ibid., 371-377. 510 HISTORY OF PHILOSOPHY Claim A can be demonstrated to be false, and hence Descartes is justified in maldng Claim B. (Brewster)8 Ii. That I fail to note that Claim A is made in a limited context, namely, a discussion of the origin of only those ideas which are adventitious, while Claim B is made in a signilicantly different context, and hence the two claims are not inconsistent. (Humphrey) III. That I have failed to see that for Descartes Jacultiesare always dependent modes of substances, and hence that no faculty could have a power exceeding the substance of which it is a mode, which is to say that I have missed a crucial metaphysical distinction which accounts for the apparent differences in the two claims, and permits both to be made without inconsistency. (Humphrey) I. Professor Brewster argues that I do not have a prima fade case for the claim that Descartes is inconsistent. The "pivotal issue," he suggests, "is whether the possibility of the unknown faculty invalidates Descartes' first proof for the existence of God." He then suggests that this proof consists of three premises: (1) "Descartes' assertion that he possesses an... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:NOTES AND DISCUSSIONS 161 2) You wish him to become what he is not, and no longer to be what he is now (literally: what he is now, no longer to be [283d 2-3]). 3) You wish for his death, since you wish him no longer to be (283d 5-6). The obvious way of dealing with this argument is to make precisely the distinction made by the author of (...) the Dissoi Logoi at V, 15: we should say to Dionysodorus, "Your conclusion that the friends of Cleinias wish for his death is the result of an illegitimate step: you went from 'you wish him not to be ignorant' to 'you wish him not to be'. To have made this step is to have ignored the distinction between existence with respect to some particular thing, i.e., ignorance, and existence in general." (A later critic might point out to Dionysodorus that he has confused the copulative and existential uses of the verb "to be.") It now becomes possible to return to the question, which of the two formulations, (a) or (b), does the author of the Dissoi Logoi presuppose? On the basis of the Euthydemus passage, it seems likely that he presupposed both. The conclusion of Dionysodorus' argument is (b), that Cleinias does not exist, but his conclusion is based upon (a) that Cleinias both is (ignorant) and is not (wise). The Euthydemus passage shows clearly that the words "if someone denies that the man exists" are considerably less of a non sequitur than might first appear. CONCLUSmN. The fallacy-solving distinction of Dissoi Logoi, u 15 was probably understood by Plato~ although not clearly formulated until Aristotle. How is this fact to be assimilated? Is the Dissoi Logoi (or at least this section) much later than has hitherto been presupposed? Or have scholars simply failed to credit its author with this important distinction? Until we have additional studies of the treatise, further discussion would be premature. ROSAMOND KENT SPRAGUE University o] South Carolina HUME'S A LETTER FROM A GENTLEMAN, A REVIEW NOTE In his biography of David Hume, E. C. Mossner notes that on May 21, 1745 there appeared in two Edinburgh newspapers the following advertisement: This Day will be published, and sold by the Booksellersin Town, A LETTER from a Gentlemanto his Friend at Edinburgh: containing some Observations on a Specimenof the PrinciplesconcerningRELIGION and MORALITY, said to be maintain 'd in a Booklately published,intituled, A Treatiseo] Human Nature, &c.I This Letter, Mossner discloses, was sent by David Hume to his friend Henry Home (later Lord Kames), and its publication was, he suggests, the "last 7A later passagein the Euthydemus, 293b ft.,in whichSocratesuses obstructive tactics when the sophistswish to movefrom "knowingx" to "knowingsimpliciter" seems to me to point in this direction.See R. K. Sprague,Plato's Use o] Fallacy (London, 1962),22-23, and passim on secundumquid. 1See The Li]e o] David Hume (Edinburgh: Thomas Nelson & Sons, Ltd., 1954), pp. 153162,esp.p. 160. 162 HISTORY OF PHILOSOPHY frantic effort" by Hume's friends to stem the rising opposition to his appointment to the vacant chair of Ethics and Pneumatical Philosophy at Edinburgh University. Mossner was obliged to report further, however, not only that this effort had been in vain, but also that what "may well constitute an important document in the further interpretation of some aspects of the Treatise" has "never been located." z Now a copy of the Letter has been located. It was purchased from a Birmingham bookseller in December, 1966, by the National Library of Scotland. And, with admirable celerity, a facsimile edition of it has been published by the Edinburgh University Press. Adding still further to the value of this important discovery is the accompanying Introduction which describes the events, parties, and personalities which occasioned the Letter. The editors tell us that John Pringle first offered to resign his chair of philosophy in June, 1744, two years after he had taken leave to accept the position of Physician-General to the British forces in Flanders. He sent his offer to John Coutts, Lord Provost of Edinburgh, and Courts, in turn, suggested to Hume that he apply. Had Pringle not delayed... (shrink)

This is the first study to unite hume's philosophical writings with his long- neglected historical works. Hume emerges from this comprehensive reading as a philosopher whose main doctrines of knowledge and existence are structured by "historical", "narrative" categories making his empiricism unique. By reference to these categories, hume's entire philosophical enterprise takes on new meaning and his conceptions of causality, perception, imagination, reason, utility, and skepticism appear in a different light. MODERN; HISTORY; CAUSAL EXPLANATION; IDEA; NARRATIVE; DIALECTIC; LANGUAGE; CULTURE; MORAL (...) HUME , Philosophie, anlgais, histoire, narration, dialectique causalité cause, morale, connaissance, empirisme, naturalisme scépticisme. (shrink)