Hume: Metaphysics and Epistemology - Bibliography

Hume's Empiricist Dualistic Model. 백승환 - 2024 - Modern Philosophy 24:213-253.

필자는 이 글에서 서양근대 경험주의 사유를 체계적으로 집성한 철학자로 평가받는 흄이 그의 철학 체계 내에 수용하는 이원주의 모델이 무엇인지 검토한다. 일단 논의는 첫째, 사실상 흄의 이원론적 사유가 전통적 구도를 취하지 않는다는 것을 보인다. 인간학의 기조에 들어맞게 곧 대안으로 오히려 구도가 취해지게 된다는 사실이 강조될 것이다. 다음으로, 둘째, 공간성을 바로 지각들의 내적-외적 이원화를 위한 척도로 흄이 제시하는 것이라고 주장한다. 지각들 중에서도 공간성을 규명하는 시도에 부합하는 것으로 시각과 촉각이 실제로 언급되는 상황에 필자는 무엇보다 주목할 것이다. 마지막 셋째 논의는, 지각들의 체계적 이원화에 이르는 (...)

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Hume on the Self and Personal Identity ed. by Dan O’Brien (review).Bridger Ehli - 2024 - Hume Studies 49 (2):377-380.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Hume on the Self and Personal Identity ed. by Dan O’BrienBridger EhliDan O’Brien, ed. Hume on the Self and Personal Identity. Cham: Palgrave Macmillan, 2022. Pp. xxiv + 321. Softcover. ISBN: 9783031042751. $129.99This is an engaging collection of essays on a central topic in Hume’s philosophy. Perhaps Hume’s best-known contribution to the philosophy of the self is his denial, in section 1.4.6 of the Treatise, “Of personal identity,” (...) of the existence of a simple, enduring self that is accessible by reflection. But as his distinction between personal identity “as it regards our thought or imagination” and personal identity “as it regards our passions or the concern we take for ourselves” suggests, he has more to say about the self and personal identity than the skeptical doctrines presented in T 1.4.6 (T 1.4.6.5). One virtue of the collection is that it strives to capture the breadth and complexity of Hume’s thinking about the self.The collection, which focuses primarily on the Treatise, is divided into three parts. The essays in Part 1 consider Book 1 and the Appendix. Andrew Ward’s “How Sceptical is Hume’s Theory of Personal Identity?” argues for the provocative thesis that Hume’s intention in the Appendix is not to express dissatisfaction with either his metaphysics of the self or his psychological explanation of ascriptions of identity and simplicity to the self. According to Ward, Hume’s aim is rather to “clarify and strengthen his sceptical position” by reinforcing his rejection of realist accounts of personal identity (13). To my mind, Ward does not adequately address the textual evidence that has led other commentators to believe that the Appendix identifies a defect in T 1.4.6’s discussion of the self, such as Hume’s complaint that he does not “know how to correct [his] former opinions, nor how to render them consistent” (T App 10).Donald Ainslie’s “Hume’s Bundle” is also chiefly concerned with the interpretation of the Appendix. Ainslie has defended an influential reading according to which Hume’s problem in the Appendix concerns his psychological explanation of ascriptions of unity to the self. Here, he argues against interpretations according to which Hume’s problem concerns his metaphysical account of the self as a bundle of perceptions. According to Ainslie, Hume did not worry about how one’s perceptions come to be bundled together, because he treated the fact that perceptions come in distinct bundles as brute. This argument against the bundling interpretation seems less than decisive. At least some versions of that interpretation can be understood to hold that Hume’s problem in the Appendix arises from his being unable to answer a causal question: what is the cause of one’s perceptions’ being bundled together? In the “Letter from a Gentleman,” Hume suggests that the maxim according to which everything has a cause enjoys moral, albeit neither intuitive nor demonstrative, certainty [End Page 377] (LG 26). Insofar as he accepts this maxim, he would hold that the question of the cause of the bundling of one’s perceptions has an answer and, accordingly, that the bundling of one’s perceptions is not brute.The themes of Galen Strawson’s “What I Call Myself ” will be familiar to readers of his The Evident Connexion. Strawson argues against a traditional reading of Hume according to which he both holds that the self is nothing more than a bundle of perceptions and denies the existence of subjects of experience. Central to Straw-son’s case is what he calls the “Experience/Experiencer Thesis,” which says that the existence of an experience requires the existence of a subject of experience. Strawson takes Hume to endorse this “necessary truth” and, hence, to hold that no perception can exist without its being experienced by a subject (48). But there is a text that tells against Hume’s endorsing the Experience/Experiencer Thesis. In section 1.4.2, “Of scepticism with regard to the senses,” Hume argues that “the continu’d existence of... perceptions involves no contradiction” (T 1.4.2.40). Because what it is for perceptions... (shrink)

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Hume Entre o Ceticismo e o Naturalismo.Donizeti Aparecido Pugin Souza - 2013 - Kínesis - Revista de Estudos Dos Pós-Graduandos Em Filosofia 5 (9):62-77.

Na corrente empirista, David Hume apresenta o caráter cognoscitivo do homem como essencial à compreensão de sua natureza. Distinguindo as percepções em Impressões e Ideias, inicia um complexo sistema epistêmico que culminará nos princípios associativos da mente humana. Um desses princípios, a causalidade, é a responsável pela formação de crenças no homem, devido à influência estabelecida pelo hábito ou costume. Nessa perspectiva, nossas crenças relacionadas à relação de causalidade entre dois objetos não passam de associações mentais, não possíveis de certeza (...)

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Hume e Leibniz: Entre o Inatismo e o Empirismo.Suzane da Silva Araújo - 2012 - Kínesis - Revista de Estudos Dos Pós-Graduandos Em Filosofia 4 (7):245-253.

Nosso texto busca fazer uma análise das hipóteses levantadas, para as explicações acerca da origem das ideias e de suas conexões, pelo filósofo David Hume (um dos principais representantes da corrente de pensamento empirista na modernidade), e, Gottfried Leibniz, que, junto com Descartes, apresenta, em suas obras, as principais teorias da corrente de pensamento racionalista. Para isso, encontramos a base de nossa proposta na Investigação sobre o entendimento humano, de Hume, e nos Novos ensaios sobre o entendimento humano, de Leibniz. (...)

Hume and Other Philosophers in 17th/18th Century Philosophy

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(1 other version)Historical dictionary of Hume's philosophy.Angela Michelle Coventry - 2018 - Lanham: Rowman & Littlefield. Edited by Kenneth R. Merrill.

This second edition of Historical Dictionary of Hume's Philosophy contains a chronology, an introduction, and an extensive bibliography. The dictionary section has over 100 cross-referenced entries covering key terms, as well as brief discussions of Hume's major works and of some of his most important predecessors, contemporaries, and successors.

Hume: Metaphysics and Epistemology in 17th/18th Century Philosophy

Hume: Miscellaneous in 17th/18th Century Philosophy

Hume: Science, Logic, and Mathematics in 17th/18th Century Philosophy

Hume: Value Theory in 17th/18th Century Philosophy

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(6 other versions)A treatise of human nature.David Hume - 2022 - Peterborough, Ontario, Canada: Broadview Press. Edited by Angela Michelle Coventry.

Hume: A Treatise of Human Nature in 17th/18th Century Philosophy

Hume: Intellectual Context in 17th/18th Century Philosophy

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(1 other version)Empirisme et subjectivité.Gilles Deleuze - 1953 - Paris,: Presses universitaires de France.

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David Hume on the Thesis of the Transparency of the Phenomena of Consciousness.Vinícius França Freitas & Carlota Salgadinho Ferreira - 2024 - Análisis Filosófico 44 (2):245-274.

This article puts forward two hypotheses about David Hume’s position on the epistemic status of consciousness. Firstly, it is argued that Hume does not offer any explicit argument in favor of the thesis that the mind cannot be mistaken about a mental state of which it is conscious, and some possible interpretations that could offer this argument are questioned. Secondly, it is argued that Hume is committed to the thesis that the mind is conscious of all its mental phenomena as (...)

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In Hume’s Theory, the Constructed Subject and the Problem of Subjectivation. 박대윤 - 2024 - Journal of Korean Philosophical Society 171:167-191.

흄에게 있어서 주체와 주체화의 문제는 자신이 주장하려고 하는 것보다 더 큰 의미를 가진다. 우리는 흄이 주장하는 주체성에서 근대를 넘어서는 사유, 현대적 주체성에 대한 관점의 선취를 본다. 그것은 주체가 주어진 것 안에서 구성된다는 것, 이 수동성이야말로 주체를 이해하는 중요한 요소이다. 우리는 마르크스나 정신분석학이 소화된 푸코나 들뢰즈와 같은 철학, 즉 현대적 주체성을 그려 보여주는 철학의 시원적 지점으로서 흄의 철학을 참고할 필요가 있다. 따라서 이 글은 흄의 주체화의 문제를 수동성의 맥락 안에서 다룬다. 이러한 흄의 주체성은 근대적 특성을 닮고 있으면서도 근대성을 넘어서는 사유의 지평을 (...)

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Hume and Julius Caesar.Elizabeth Anscombe - 1973 - Analysis 34 (1):1–7.

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(1 other version)Reason and conduct in Hume and his predecessors.Stanley Tweyman - 1974 - The Hague: Martinus Nijhoff.

Can reason play a significant role in making moral distinctions and in generating moral precepts? In this book I attempt to provide Hume's answers to these questions in the light of his employment of the 'Experimen tal Method', his doctrine of perceptions, and his analysis of reason. In addition to this, attention is paid to some of Hume's rationalist predeces sors - most notably, Samuel Clarke and William Wollaston - in order to assess Hume's critique of the rationalists. Regarding the (...)

Hume: Intellectual Context in 17th/18th Century Philosophy

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(1 other version)The secret connexion: causation, realism, and David Hume.Galen Strawson - 2014 - Oxford: Oxford University Press.

Hume: Metaphysics and Epistemology in 17th/18th Century Philosophy

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Skepticism and the Idea of Body in Hume.Bridger Ehli - forthcoming - Journal of the History of Philosophy.

In section 1.4.4 of the Treatise, “Of the modern philosophy,” Hume offers a skeptical argument concerning the distinction between primary and secondary qualities. The argument in that section is often understood to aim to undermine the modern philosophy’s account of body, according to which bodies lack paradigmatic secondary qualities, by showing that it has “extravagant” skeptical consequences. I argue that Hume does not reject the core commitments of the modern philosophy. His aim in T 1.4.4 is not to undermine any (...)

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Sextus, Montaigne, Hume: Pyrrhonizers by Brian C. Ribeiro (review).Donald C. Ainslie - 2024 - Journal of the History of Philosophy 62 (3):517-518.

In lieu of an abstract, here is a brief excerpt of the content: Reviewed by Sextus, Montaigne, Hume: Pyrrhonizers by Brian C. Ribeiro Donald C. Ainslie Brian C. Ribeiro. Sextus, Montaigne, Hume: Pyrrhonizers. Brill: Leiden, 2021. Pp. 165. Hardback, $154.00. Brian C. Ribeiro’s Sextus, Montaigne, Hume: Pyrrhonizers is a charming and quirky investigation of his three titular skeptics. It is perhaps best understood as a skeptical investigation of skepticism. By that I mean that, like a good Pyrrhonist, Ribeiro explains how (...) things appear to him without claiming to lay down a doctrine or dogma. His topic is how and why skepticism still matters (7). And he suggests that those who are moved by skeptical arguments can learn intellectual modesty from them and thereby achieve a degree of philosophical “calmness of soul” (141).Ribeiro approaches his three figures by taking the cogency of their skeptical arguments for granted. There is little investigation of why these philosophers call various beliefs into question, and his concern is rather what remains once the skeptical doubts are taken on board. Because what he calls “Pyrrhonizing” philosophers reveal that large swaths of our beliefs lack epistemic merit, they also show us how we are not fully rational creatures in our everyday lives. In the case of Sextus, Ribeiro’s focus is on the famous question of whether skeptics can live their skepticism once they have actually suspended all belief. With Sextus, as with Montaigne and Hume, Ribeiro opts for the more radical of the interpretive options; he is not persuaded by Michael Frede’s suggestion that Pyrrhonists restrict their suspension only to abstruse matters, not the everyday (51). But even if we follow the “four-fold way” (20–23) that Sextus offers us as guides for life—the directives of nature, feelings, custom, and expertise—Ribeiro still thinks we will inevitably fall back into belief. He concludes that the original Pyrrhonists should be read aspirationally: insofar as we develop our capacities [End Page 517] to argue on both sides of every question and thus are able to suspend judgment, to that extent we will achieve tranquility. In the case of Montaigne, Ribeiro focuses on his Christian fideism. Once he recognizes the incapacity of reason to resolve intellectual problems, he falls back on faith. And Ribeiro argues that the Catholic flavor of this faith is simply a reflection of Montaigne’s surroundings. In a different community, he could just as easily have embraced a different faith. The heart of the book concerns Hume, whom Ribeiro discusses in three chapters, as opposed to the one each devoted to Sextus and Montaigne. In keeping with his interpretive preferences, Ribeiro’s Hume is a radical skeptic, though he acknowledges the significant yet “utterly perplexing” (95n22) naturalist strains that are also present. Ribeiro takes the resulting tension to be insoluble (98), though I was not convinced. Consider that, in both the Treatise and the Enquiry, Hume uses causal reasoning to investigate causal reasoning. He learns that our ideas are caused by prior impressions; that repeated experience of conjoint events causes us to associate our ideas of similar events; and so on. In the Treatise, he concludes the argument that association is at the root of such causal reasoning by presenting a set of rules, a “logic,” for it. The argument is not as such skeptical, though when Hume “recasts” it in the first Enquiry, he does so in terms of “sceptical doubts” and a “sceptical solution.” In the Treatise, “total” and “extravagant” skepticism come into play only as “systems of philosophy” that Hume uses to shed light on his own core commitments. The problem, I think, is that Ribeiro tends to read Hume a little too literally, as if he is himself falling prey to the skeptical upheaval of the conclusion to the first book of the Treatise, or the final section of the first Enquiry. But I would suggest that Hume is rather deploying the rhetoric of skepticism in these discussions, using it for his ultimate philosophical ends (a point that is especially clear in Ribeiro’s favorite of Hume’s works, the Dialogues). He is showing his reader how his naturalistic philosophical project is itself rooted in human nature, and thus does not yield insight into the intrinsic structure of... (shrink)

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The Advancement of Naturalized Epistemology: Reflections on Hume, Quine and Anderson.Angela M. Coventry - 2024 - In Scott Stapleford & Verena Wagner (eds.), Hume and contemporary epistemology. New York, NY: Routledge. pp. 221-240.

Focusing on the topics of empiricism, naturalism, imagination, and social relations, the paper examines the ways in which Quine and Anderson’s projects in naturalized epistemology may be understood as successors to Hume’s epistemological framework. The paper concludes with some remarks on the normative side of naturalized epistemology to show that situating these thinkers together may illuminate one of the more controversial aspects of Hume’s philosophy to do with naturalism and skepticism.

Hume and Other Philosophers in 17th/18th Century Philosophy

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Humean Skepticism and Entitlement.Santiago Echeverri - 2024 - In Scott Stapleford & Verena Wagner (eds.), Hume and contemporary epistemology. New York, NY: Routledge. pp. 183-205.

Many philosophers have found in Hume’s skeptical doubts concerning the operations of the understanding the materials for an argument that generalizes from induction to other domains, like our beliefs in the external world, other minds, and the past. This chapter offers a novel reconstruction of that argument and identifies the principles that are responsible for its capacity to generalize beyond induction. Next, it presents a classical reading of Hume’s skeptical solution and shows that Crispin Wright’s entitlement theory is close in (...)

Cartesian Skepticism in Epistemology

Ethics of Belief in Epistemology

Hume: Metaphysics and Epistemology in 17th/18th Century Philosophy

Inductive Skepticism in General Philosophy of Science

Rationalism in Metaphilosophy

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The Oxford Handbook of David Hume.Paul Russell (ed.) - 2016 - Oxford: Oxford University Press.

The Scottish philosopher David Hume (1711-1776) is widely regarded as the greatest and most significant English-speaking philosopher and often seen as having had the most influence on the way philosophy is practiced today in the West. His reputation is based not only on the quality of his philosophical thought but also on the breadth and scope of his writings, which ranged over metaphysics, epistemology, morals, politics, religion, and aesthetics. The Handbook's 38 newly commissioned chapters are divided into six parts: Central (...)

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David Hume: Critical Assessments (vol. II).Peter Millican (ed.) - 1995 - Routledge.

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Imagining the Unseen: The External World of Hume’s Treatise.Angela M. Coventry - forthcoming - In Elizabeth S. Radcliffe (ed.), Hume's _A Treatise of Human Nature_: A Critical Guide. Cambridge: Cambridge University Press.

This paper provides a brief history of some critical responses and expansions of Hume on external objects, with a particular emphasis on the relevance of developmental psychology.

Hume: A Treatise of Human Nature in 17th/18th Century Philosophy

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(1 other version)Hume's A Treatise of Human Nature: A Critical Guide.Elizabeth S. Radcliffe (ed.) - forthcoming - Cambridge: Cambridge University Press.

This collection contains fourteen critical essays on Hume's *A Treatise of Human Nature*, plus an Introduction: 1 The Association of Ideas in Hume’s Treatise (John P. Wright), 2 Methodizing Hume’s Metaphysics (Donald L. M. Baxter), 3 Hume on Belief (Jennifer Smalligan Marǔsić), 4 “All the Logic I think Proper to Employ”: Hume’s Rules by which to Judge of Causes and Effects (Hsueh Qu), 5 Imagining the Unseen: The External World of Hume’s Treatise (Angela Coventry), 6 The Updating Problem for Hume’s (...)

Hume: Metaphysics and Epistemology in 17th/18th Century Philosophy

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Empirisme transcendantal et subjectivité: la notion de sujet dans les monographies de Deleuze sur Hume, Kant, Nietzsche et Bergson.Julie van der Wielen - 2023 - Paris: Hermann.

L'empirisme transcendantal élaboré par Gilles Deleuze n'est pas le fruit du hasard : il résulte de lectures critiques et d'un véritable remaniement de concepts, notamment dans ses monographies des années cinquante et soixante. Or on lit généralement les œuvres de maturité de Deleuze sans trop s'attarder sur ces premiers écrits. De même, la question de la subjectivité dans son œuvre est souvent laissée au second plan, et l'on constate dans la littérature secondaire des opinions diamétralement opposées quant au statut du (...)

Friedrich Nietzsche in 19th Century Philosophy

Gilles Deleuze in Continental Philosophy

Henri Bergson in 20th Century Philosophy

Hume and Other Philosophers in 17th/18th Century Philosophy

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De Bayle à Hume: tolérance, hypothèses, systèmes.Gianni Paganini - 2023 - Paris: Honoré Champion éditeur.

Ce livre naît de la conviction qu'il est impossible de saisir le sens de la philosophie de Pierre Bayle sans la mettre en contexte dans les grands débats du siècle. Dans cette perspective, le scepticisme n'était pas pour lui incompatible avec le rationalisme, si l'on entend le premier comme raison critique exigeante et le second comme recherche qui fait éclater tout dogmatisme. C'est la notion et la méthode d'hypothèse qui gagnent du terrain, en fondant la tolérance et annonçant la polémique (...)

Hume and Other Philosophers in 17th/18th Century Philosophy

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Hume's relation to Malebranche..Carll Whitman Doxsee - 1916 - [Boston,:

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Nicolas Malebranche in 17th/18th Century Philosophy

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A Reconciliation between Liberty and Necessity : The connection of morality, responsibility, and liberty in Hume`s philosophy.최성민 ) - 2019 - Modern Philosophy 13:49-73.

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Hume’s Theory of Ideas - New Hume vs. Old Hume.양선이 ) - 2019 - Modern Philosophy 13:5-47.

이 논문에서 나는 흄의 관념이론을 검토한다. 그렇게 하는 과정에서 우리는 흄이 『인성론』의 여러 장에서 ‘관념’이라는 말을 사용하고 있음을 알게 되고 흄의 ‘관념’에 관해 여러 가지 방식의 해석이 존재함을 알게 된다. 우선 우리는 표준적 해석으로서 관념을 ‘이미지(image)’로 보는 입장을 검토한다. 두 번째 해석은 관념을 ‘작용(act)’으로 보는 것이고, 세 번째 해석은 관념을 ‘대상(object)’으로 보는 것이다. 그리고 네 번째 해석은 관념을 ‘뇌의 인상(brain impression)’으로 보는 것이다. 네 번째 해석과 관련하여 몇몇의 주석가들은 흄이 지각을 표상이라고 설명하는 방식을 다루는데 있어서 신경생리학적 개념을 사용한 것에 주목한다.나는 (...)

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Can We Know Whether Scepticism Is Right or Wrong? Reid's Criticisms and Hume's Answer.Claire Etchegaray - unknown

Hume and Other Philosophers in 17th/18th Century Philosophy

Hume: Metaphysics and Epistemology in 17th/18th Century Philosophy

Skepticism in Epistemology

Thomas Reid in 17th/18th Century Philosophy

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Husserl e Hume.Guilherme Felipe Carvalho - 2023 - Revista Estudos Hum(E)Anos 11 (1):74-83.

A tradução a seguir tem como pretensão demonstrar o modo como Gaston Berger (1896-1960) em seu texto Husserl et Hume, promove uma articulação entre a fenomenologia de Edmund Husserl e o empirismo de David Hume. No texto, o autor apresenta a maneira como a fenomenologia ao valorizar a experiência (tendo-a como imprescindível) se aproxima da filosofia de Hume, e ao tratá-la como insuficiente por si mesma, acaba por estabelecer uma estreita relação com o idealismo transcendental kantiano. O fato é que (...)

Edmund Husserl in Continental Philosophy

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British Empiricism.Peter West & Manuel Fasko - 2024 - Internet Encyclopedia of Philosophy.

‘British Empiricism’ is a name traditionally used to pick out a group of eighteenth-century thinkers who prioritised knowledge via the senses over reason or the intellect and who denied the existence of innate ideas. The name includes most notably John Locke, George Berkeley, and David Hume. The counterpart to British Empiricism is traditionally considered to be Continental Rationalism that was advocated by Descartes, Spinoza, and Leibniz, all of whom lived in Continental Europe beyond the British Isles and all embraced innate (...)

Anton Wilhelm Amo in 17th/18th Century Philosophy

Hume and Other Philosophers in 17th/18th Century Philosophy

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Kantian Circularity: Maimon on Causal Scepticism and the Status of the Hypothetical Judgement.Emily Fitton - 2023 - Kantian Review 28 (4):597-613.

A key theme throughout Maimon’s works is a circularity he diagnoses at the heart of Kant’s response to Hume. The objective validity of Kant’s category of causality ultimately rests, Maimon argues, upon the logical status of the hypothetical judgement – on its inclusion among the forms of pure general logic. In turn, however, the inclusion of the hypothetical within pure general logic itself rests upon the objective validity of causal judgements. This article examines Maimon’s diagnosis and traces it back to (...)

Hume and Other Philosophers in 17th/18th Century Philosophy

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Skepticism in Epistemology

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Catalina González Quintero, Academic Skepticism in Hume and Kant: A Ciceronian Critique of Metaphysics.Peter S. Fosl - 2023 - Journal of Scottish Philosophy 21 (3):307-312.

British Philosophy in European Philosophy

Hume and Other Philosophers in 17th/18th Century Philosophy

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Skepticism in Epistemology

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Hume on Self and Sympathy.Dario Galvão - 2023 - Journal of Scottish Philosophy 21 (3):255-273.

The paper seeks to contribute to the discussion of Hume's theory of personal identity, by examining a conflict regarding the vivacity of the self in his writings about sympathy. Although the mechanism of sympathy supposes that self is the liveliest perception of thought, when we consider sympathy through the perspective of the ‘desire of company’, we find that self lacks vivacity and, without alterity, it would be in reality nothing. Our objective is to present the conflict and show that, far (...)

British Philosophy in European Philosophy

Empathy and Sympathy in Normative Ethics

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L’histoire naturelle de la religion et les dialogues sur la religion naturelle.Alexandre Simon - 2009 - Philosophique 12:93-122.

Si l'on s'en tient à la distinction qu'établit l'Introduction de L'histoire naturelle de la religion entre la question du fondement de la religion dans la raison et celle de son origine dans la nature humaine, on sera tenté d'attribuer à chacun des deux principaux textes de Hume sur la religion - L'histoire naturelle de la religion et les Dialogues sur la religion naturelle -un objet propre, déterminant un type de discours philosophique particulier. L'histoire naturelle développerait un discours causal, principalement généalogique, (...)

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Traces of Hume in Sociology.Angela M. Coventry - 2024 - In Tamás Demeter (ed.), The Sociological Heritage of the Scottish Enlightenment. Edinburgh University Press. pp. 219-243.

The aim of this paper is to bring the historical origins of sociology and Hume’s philosophy of society a bit closer together by examining some of the ways that Hume’s thought has influenced the directions of sociological thinking. I survey Humean traces in key figures in the field of sociology across the nineteenth to twenty-first centuries in Europe and the United States of America on the topics of positivism, economics, convention, custom and habit, religion, morality, and the self.

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Der belief in Hume's kausalitätstheorie..Otto Quast - 1903 - Halle,: Druck von E. Karras.

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LOCKE, BERKELEY VE HUME AÇISINDAN TÖZ SORUNU.Güdücü Fatma - 2022 - Dissertation, Pamukkale Üniversitesi

Aristotle: Substance in Ancient Greek and Roman Philosophy

George Berkeley in 17th/18th Century Philosophy

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A Comparative Study of the Epistemological Origin of Philosophical concepts from the perspective of Hume and Allameh Tabatabai.Zahra Hatami Nemati, Hossein Nowrouzi & Seyyed Ebrahim Aghazadeh - 2023 - Journal of Philosophical Investigations 17 (44):179-200.

The review of the works and the writings of philosophers regarding the origin of philosophical concepts and the origin of the concepts and imaginations before it are indicative of the gradual and influenced formation and importance of this issue from a series of ideas in both the west and Islam. In the western world, the idea of innate ideas raised by rationalists and the rejection of the same idea by empiricists finally leads the Scottish philosopher Hume, who is evasive from (...)

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(1 other version)Der psychologismus im englischen empirismus.Hans Pfeil - 1934 - Paderborn: Ferdinand Schöningh.

Vorwort.--Einleitung.--Francis Bacon.--John Locke.--George Berkeley.--David Hume.

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Modality: A History.Yitzhak Melamed & Samuel Newlands (eds.) - 2024 - New York, NY: Oxford University Press.

Modality: A History provides readers a sweeping study of the history of philosophical work on modal concepts. Everyday discourse is saturated with appeals to what might be the case or to what must be true or to what cannot happen. Possibility, necessity, and impossibility are modal terms, and philosophers have long wondered how to best understand them. This volume traces the history of some of the most prominent and important contributions to our understanding of possibility and necessity over the past (...)

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Fracaso y experiencia del límite. Naturalismo metodológico y crisis escéptica en el Tratado de D. Hume.Elena Yrigoyen Carpintero - 2023 - Contrastes: Revista Internacional de Filosofía 28 (3):9-23.

¿Qué significa "fracasar" para un naturalista metodológico? ¿Está éste abocado al escepticismo, y es este un fracaso? Para responder a estas preguntas, realizaré (1) un análisis de lo que se considera "naturalismo" en Hume, desde el que analizaré (2) la crisis escéptica narrada en la conclusión del Libro I del Tratado. Allí defenderé que la metafórica utilizada, engarzada con el concepto de fracaso, permite dos lecturas: una que une necesariamente naturalismo metodológico y escepticismo mitigado, y otra que no. No obstante, (...)

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(1 other version)Reply to My Critics: Experience Embodied: Early Modern Accounts of the Human Place in Nature.Anik Waldow - 2023 - Hume Studies 48 (2):329-340.

In lieu of an abstract, here is a brief excerpt of the content:Reply to My CriticsExperience Embodied: Early Modern Accounts of the Human Place in NatureAnik Waldow (bio)I would like to thank Dario Perinetti and Hynek Janoušek for their thoughtful comments and the time and effort they invested into my work. Their reflections drive attention to important questions and make helpful suggestions about how some of the arguments of the book can be further developed and clarified. In what follows, I (...) will first discuss the proposal to distinguish between a narrow and a broad sense of experience, then specify how I understand the connection between having a body and being able to engage in experiences. In this context, I will also discuss Janoušek’s suggestion to draw further distinctions between the different senses in which the concept of body relates to experience in Descartes and Hume. In the last section, I address the question of whether the focus on bodies risks undermining the claim that experience is intersubjectively constituted.1. Narrow versus Broad Concept of ExperienceDario Perinetti raises the worry that during the early modern period, and even before, the concept of experience was mainly used to discuss epistemological questions, and that therefore the Broad Experience Thesis fails. According to this thesis, it is reductive to think of experience in exclusively epistemological terms, since this ignores that many early modern writers approached questions about the benefits and dangers of experience from a wider moral perspective. This perspective, as I argue in [End Page 329] Experience Embodied, was concerned with the training of the mind’s intellectual and moral capacities, the role of pleasure and pain (and other affects) in epistemic and moral judgement, and, more generally, the question of how it is possible to be self-determined agents who do more than simply respond to the experiences they have.To support his claim, Perinetti cites the Historische Wörterbuch der Philosophie, Cauvin’s Lexicon Rationale sive Thesaurus Philosophicus, but also Aristotle, Bacon, and Hobbes. The approach I pursue in my book is based on the usage of the concept of experience by the authors examined (Descartes, Locke, Hume, Rousseau, Herder, Kant). I will turn to the analysis of this usage in a moment, but before this let me say a few words about dictionaries.It is in principle not surprising that a dictionary like the Historische Wörterbuch der Philosophie—and its discussion of Aristotle, Bacon, and Hobbes—supports the traditional approach to experience as a centrally epistemological concept. Its entry on “experience” revolves around the idea that philosophers are either empiricists or rationalists.1 Yet it is precisely the establishment of this distinction that has substantially contributed to promoting a reductive concept of experience. After all, rationalism and empiricism are labels typically used to describe competing epistemological positions.2 It is also worth noting that the dictionary’s entry is from the 1970s. Because of this, it operates with a picture of the history of philosophy that has long been challenged by studies that show that there is far more to early modern philosophy than the standard works of some selected canonical figures.3 When dealing with Locke, the entry for instance exclusively focuses on An Essay Concerning Human Understanding and does not even mention that experience is a key concept in Some Thoughts Concerning Education.The rather short and general entry on experience in Chauvin’s Lexicon Philosophicum (1692) is not very telling either—at least not if treated in isolation from other dictionaries and encyclopedias of the period, such as D’Alembert and Diderot’s Encylopédie: a tremendously influential work, that, according to its editors, is in itself committed to the Baconian method.4 And here César Chesneau Du Marsais’s entry on experience straightforwardly highlights the moral dimension of the knowledge acquired through experience:Experience, abstract term, commonly means the knowledge acquired through a long life, combined with the reflections made on what one has seen, and on the good and bad that has happened to us. In this sense, reading history is a highly profitable way of gaining experience; it tells us of events, and shows us the good or bad repercussions and consequences of these events.5The... (shrink)

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Experience, Embodiment, and History: Remarks on Waldow’s Experience Embodied.Dario Perinetti - 2023 - Hume Studies 48 (2):319-328.

In lieu of an abstract, here is a brief excerpt of the content:Experience, Embodiment, and History: Remarks on Waldow’s Experience EmbodiedDario Perinetti (bio)Anik Waldow’s Experience Embodied delves into what she calls the “early modern debate on the concept of experience.”1 In her rich and wide-ranging account, she shows how a group of key early modern philosophers dealt with a puzzle regarding the connection between the subjective and objective aspects of experience. The puzzle stems from the fact that experience reveals as (...) much about the experiencing subject as it does about the experienced world. Waldow believes that a one-sided focus on the role of “the way of ideas” in shaping the subjective aspect of experience has distorted our understanding of early modern views on experience.According to the traditional reading, the puzzle presents an intractable challenge to early modern philosophers. For if we experience the world through ideas, and ideas are internal mental states, it becomes difficult to reconcile the explanations required for the psychology of our mental states with those needed for the natural sciences dealing with objective states of affairs. But, so Waldow claims, the challenge can be successfully faced once we understand experience as embodied: “We have to think of experience as embodied to do justice to both explanatory requirements, because it is the body that connects the experiencing mind and its subjectivity with the factual realm of the world.”2Waldow disputes the commonly held view that early modern philosophers saw experience as an interaction between mind and world. She contends, instead, that most early modern philosophers understood experience as embodied. The thesis is presented through a series of “case studies” or “snapshots.” These snapshots focus on the way Descartes, Locke, Hume, Rousseau, Herder, and Kant accounted for the [End Page 319] embodied dimension of experience. The case studies are noteworthy because they succeed in revealing the significance of embodied experience for the authors in question. Waldow manages to expose the significance of embodied experience by focusing on the connection between the authors’ central philosophical views and their views on topics like education, the psychology of emotions, and history, which are often considered of lesser interest by contemporary philosophers.For example, in chapter 1, Waldow argues that connecting Descartes’s mind-body dualism with his understanding of reason as a tool for human self-determination and agency, makes it possible to see how, contrary to commonly held assumptions, Descartes’s dualism aligns well with an understanding of experience as embodied. This weakens the view that Descartes defended a conception of reason as disembodied, and instead, allows for a reading of Cartesian philosophy as aligned with a more naturalistic picture of human nature. In her chapters on Hume and Herder, Waldow sheds light on the way these philosophers perceived reason and experience as deeply rooted in bodily sensibility, as well as in historically shaped moral attitudes and social norms. This focus on embodied experience is central for highlighting how, in different ways, these philosophers endorsed the naturalistic project of understanding the human place in nature. Building on these results, Waldow approaches the problem of the relationship between naturalism and the methodology proper to philosophy from a different and original angle. Her final chapters on Herder and Kant present two ways of understanding the connection between philosophy and the empirical sciences. In her view, Herder advocates for a naturalistic methodology as a way to provide answers to deep metaphysical questions, as well as to empirical questions related to human nature and its connection to culture, society, and history. Unlike Herder, Kant appears as promoting a form of methodological dualism that distinguishes conceptual questions regarding the structure of experience from empirical questions regarding the experience of concrete, embodied human beings. Waldow succeeds in highlighting this contrast between two methodological approaches, thanks to a journey that takes us through the canonical texts of these two thinkers, as well as through less frequented texts such as Herder’s work on the origins of language and Kant’s writings on anthropology, geography, natural history, and history. As can be seen, Waldow’s book not only provides a valuable insight into the significance of embodied experience in early modern philosophy, but also offers refreshing and unexpected readings of the... (shrink)

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Meanings of “Embodied Experience”: A Response to Anik Waldow’s Book.Hynek Janoušek - 2023 - Hume Studies 48 (2):305-317.

The text first briefly summarizes the contents of Annik Waldow's book and then attempts to highlight the diverse meanings of the concept of bodily experience in eighteenth-century philosophy, especially in the philosophy of David Hume. After a brief distinction between subjective and objective bodily experience in Descartes, I point to six different meanings of this concept in David Hume's Treatise of Human Nature. One of these notions, the body as a center of reference, turns out to be important for interpreting (...)

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Handeln und Erkennen: zur Kritik des Empirismus am Beispiel der Philosophie David Humes.Hans-Hermann Hoppe - 1976 - Bern: Herbert Lang.

Ausgehend von einer Gegenüberstellung der erkenntnistheoretischen Grundpositionen des Empirismus und der Transzendentalphilosophie (Apriorismus) will der Autor am Beispiel der Probleme «Begriffsbildung» und «Kausalität» zeigen, wie sich klassische philosophische Kontroversen (Hume-Kant) unter Zuhilfenahme erkenntnistheoretisch relevanter biologisch-psychologischer Forschungsergebnisse (J. Piaget, K. Lorenz) lösen lassen.

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Hume’s Imagination by Tito MAGRI (review).Don Garrett - 2023 - Review of Metaphysics 77 (1):156-158.

In lieu of an abstract, here is a brief excerpt of the content: Reviewed by: Hume’s Imagination by Tito MAGRI Don Garrett MAGRI, Tito. Hume’s Imagination. Oxford: Oxford University Press, 2022. xiii + 494 pp. Cloth, $115.00In A Treatise of Human Nature, Hume defines “the imagination” in an inclusive sense as “the faculty, by which we form our fainter ideas”—that is, those that are not memories. In the narrower sense, it is “the same faculty, excluding only our demonstrative and probable (...) reasonings.” Book 1 of the Treatise is largely a work about the imagination in the inclusive sense. Indeed, by Magri’s count, book 1 contains more occurrences of the term imagination/imagine and its variants than of any other philosophical term with the exceptions of impression and idea. Yet until the late 1990s, it was surprisingly rare to find commentators treating the Humean imagination as a focus of attention in its own right, and the complete range of its many roles and operations has largely remained uncatalogued until now. With twelve highly detailed chapters distinguishing no fewer than twenty different “works of the imagination” governed by eighteen different “principles,” Hume’s Imagination is by far the most comprehensive treatment of the faculty to date. Indeed, its only limitations are its two announced ones. First, it does not discuss the imagination in Hume’s subsequent An Enquiry concerning Human Understanding (where its operations receive much less attention) or other writings. Second, it does not discuss the extensive roles played by the imagination in Treatise, book 2 (“Of the Passions”) and book 3 (“Of Morals”)—although readers may hope that a sequel will take up those roles. The wide array of roles and operations that Hume attributes to the inclusive imagination, even in Treatise, book 1 alone, naturally raises the question of how much real unity it has as a psychological natural kind. Magri’s original and provocative answer to this question is that the various operations of Hume’s imagination are unified by their filling in various “cognitive gaps” between the representational contents of the mind’s sensations and memories, on the one hand, and the full range of its cognitive contents and capacities, on the other. Rather than appealing to the kind of purely intellectual ideas posited by Descartes and other so-called rationalists who drew a strong distinction between the intellect and the imagination, however, Hume traces our further abilities to the inferences and mental transitions that the imagination produces utilizing only broadly imagistic ideas. In support of this answer, the book is divided into five parts. Part I, chapter 1 explains the central notion of a “cognitive gap” in terms of a “dualism of representation and inference.” For Magri, “representation” applies only to sensation and memory (although he grants that [End Page 156] “presentation” might be the better term in the case of sensation), as governed by Hume’s self-described first principle: “our simple ideas in their first appearance are deriv’d from simple impressions which are correspondent to them, and which they exactly represent.” This principle is the topic of chapter 2. “Inference” (or, more broadly, “transitions”) applies only to the imagination, which generates new “nonrepresentational” cognitive content in accordance with what Hume calls his second principle: “the liberty of the imagination to transpose and change its ideas.” This principle is the topic of chapter 3. To say, as Magri does, that the only “representational” ideas for Hume are those of memory sounds highly paradoxical, but the intended (nonparadoxical) meaning becomes clear enough on careful reading. Part 2 of the book takes up the role of the imagination in generating specifically conceptual modes of thought. In chapter 4, Magri explains the mind’s capacity for generality in thought through the operation of “abstract ideas” and its capacity to distinguish different aspects of an object through the operation of “distinctions of reason.” In chapter 5, he examines the generation of distinctively modal content through the capacity of the imagination to conceive the same object as having different qualities or being placed in different circumstances. Part 3 turns to the crucial topic of the imagination’s generation of cognition of a world of “realities” beyond sensation and memory through the production of “causal ideas.” Chapter 6... (shrink)

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(2 other versions)A treatise of human nature.David Hume - 2007 - In Elizabeth Schmidt Radcliffe, Richard McCarty, Fritz Allhoff & Anand Vaidya (eds.), Late modern philosophy: essential readings with commentary. Oxford: Wiley-Blackwell.

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Is imagining impossibilities impossible?William Bondi Knowles - forthcoming - Inquiry: An Interdisciplinary Journal of Philosophy.

According to what Hume termed an ‘establish’d maxim’, nothing absolutely impossible is imaginable. It has recently been claimed against this that given the ubiquity of stipulative imagination, where one imagines a proposition simply by adding it as a stipulation about the imagined situation, it seems that we can imagine any impossibility whatsoever, even plain contradictions: all we need to do is add them as stipulations. The aim of this article is both to defend Hume’s maxim against this objection and – (...)

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O Ceticismo Quanto À Razão Em HUET e Hume.Wendel de Holanda Pereira Campelo - 2023 - Síntese Revista de Filosofia 50 (157):239.

A despeito de ser bem menos conhecido atualmente, o problema do ceticismo quanto à razão foi um assunto bastante relevante entre os autores dos séculos XVII e XVIII, da mesma maneira que o ceticismo quanto ao mundo exterior. Nesse sentido, busco apresentar os impactos de Huet sobre a posição de Hume no que concerne ao ceticismo quanto à razão do Tratado da Natureza Humana, particularmente a partir da versão pirrônica elaborada por Huet do argumento cartesiano do “Deus enganador”. Assim, como (...)

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Disciplinary Transformations in the Age of Newton: The Case of Metaphysics.Alan Gabbey - 2023 - In Wolfgang Lefèvre (ed.), Between Leibniz, Newton, and Kant: Philosophy and Science in the Eighteenth Century. Springer. pp. 3-25.

The chapter emphasizes the complexity of the relations between philosophy and science in the eighteenth century, as they must be seen against the background that, in the early modern period, as in the preceding centuries, philosophy generally included physics or natural philosophy, mathematics, and metaphysics. Showing the variance in attitudes among Leibniz, Newton, and Locke on how to draw a line of division between metaphysics and physics with regard to a sample of topics, this chapter draws attention to the divergent (...)

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Locke: Philosophy of Mathematics in 17th/18th Century Philosophy

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(1 other version)Hume and the external world.Stefanie Rocknak - 2018 - In Angela Michelle Coventry & Alex Sager (eds.), _The Humean Mind_. New York: Routledge.

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Vom Phänomenalen zum Gedanklichen: Studien zu David Humes Semantik, Begriffslehre und Metaphysik.Asher Jiang - 2020 - Paderborn: Brill Mentis.

Dieses Buch untersucht Humes revolutionäre Theorie des begrifflichen Denkens.Das begriffliche Denken ist eine wichtige Tätigkeit des Geistes. Was genau geschieht im Geist, wenn wir diese Tätigkeit ausüben? Im Vergleich zu anderen Philosophen der Frühen Neuzeit hat Hume bei der Beantwortung dieser Frage eine grössere Schwierigkeit: Humesche Ideen sind (anders als bei Descartes und Locke) rein phänomenaler Natur. Sie sind geistige "Bildchen" ohne begriffliche Struktur. Wie soll das begriffliche Denken mit Hilfe derartiger Ideen möglich sein? Hume reagierte auf diese Herausforderung mit (...)

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Introductions	Three introductory books that take quite different approaches to Hume's metaphysics and epistemology are Ayer 1980, Blackburn 2008 and Wright 2009. Norton & Taylor 1993 contains helpful introductory articles on Hume's views about several topics in metaphysics and epistemology.