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  1. The Emergence of Modern Philosophy of Religion.Merold Westphal - 1997 - In Charles Taliaferro & Philip L. Quinn, A Companion to Philosophy of Religion. Cambridge, Mass.: Wiley-Blackwell. pp. 133–140.
    This chapter contains sections titled: Pre‐Kantian Philosophical Theology Post‐Kantian Reconstructions of the Deist Project Hume and the Hermeneutics of Suspicion Works cited.
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  2. David Hume, 300 años : unas palabras previas.por José L. Tasset - 2011 - In David Hume, Diálogos sobre la religión natural: edición tercer centenario (1711-2011). Santiago de Compostela: S.I.E.U., Universidade de Santiago de Compostela.
  3. Is religion natural?Esther Engels Kroeker & Willem Lemmens - 2020 - International Journal of Philosophy and Theology 81 (4):343-350.
    Why is religion such a widespread human experience? In enlightenment Scotland, philosophers had already attempted to answer this question turning to natural histories of mankind, and to a careful analysis of the human mind and of those cognitive capacities responsible for religious-type beliefs and attitudes. This early approach is also echoed today, as scholars from the cognitive sciences seek to show how religious-type beliefs and practices are produced either directly or as a by-product of natural cognitive processes. Others continue to (...)
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  4. Hume’s Syndrome: Irrational Resistance to the Paranormal.Michael Grosso - 2010 - Journal of Scientific Exploration 22 (4).
    One of the obstacles to progress in psychical research is irrational resistance to the phenomena. Among eighteenth-century Enlightenment writers, one type of resistance was evident that has persisted until present times. To illustrate, the present paper looks at David Hume’s discussion of miracles in his An Enquiry Concerning Human Understanding (1748/1955). Hume’s essay actually lays out a good case for some extraordinary events reported about the death of the Jansenist Francois de Paris—phenomena produced by the so-called ‘‘convulsionaries of St. Medard.’’ (...)
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  5. Hume and the Art of Theological Lying.Péter Hartl - 2020 - Journal of Scottish Philosophy 18 (2):193-211.
    This paper critically examines David Berman's theological lying interpretation of Hume and identifies two types of theological lying: the denial of atheism strategy and the pious Christian strategy. It is argued that neither reading successfully establishes an atheist interpretation of Hume. Moreover, circumstantial evidence shows that Hume's position was different from that of the atheists of his time. Attributions theological lying to Hume, therefore, are unwarranted and should be rejected, even if we grant that this literary technique was used in (...)
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  6. Hume’s Dialogues Concerning Natural Religion.J. D. Bastable - 1952 - Philosophical Studies (Dublin) 2:154-155.
  7. Hume, Kant, and Feuerbach: Why the anthropomorphic critique reveals a false dilemma between naturalistic atheism and anti-naturalistic theism - erratum.Chris Byron & Jesse Lopes - 2020 - Think 19 (55):139-139.
  8. Author! Author! Some Reflections on Design in and beyond Hume’s Dialogues.William Lad Sessions - 1998 - The Paideia Archive: Twentieth World Congress of Philosophy 36:178-186.
    Hume's Dialogues Concerning Natural Religion may be read in the way Cleanthes reads Nature, as analogous to human artifice and contrivance. The Dialogues and Nature then are both texts, with an intelligent author or Author, and analogies may be started from these five facts of Hume's text: the independence of Hume's characters; the non-straightforwardness of the characters' discourse; the way the characters interact and live; the entanglements of Pamphilus as an internal author; and the ways in which a reader is (...)
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  9. Is Kierkegaard’s Absolute Paradox Hume’s Miracle?Jyrki Kivelä - 1998 - The Paideia Archive: Twentieth World Congress of Philosophy 36:119-125.
    I clarify Hume's concept of miracle with Kierkegaard's concept of absolute paradox. I argue that absolute paradox is like that miracle which, according to Hume, allows a human being to believe Christianity against the principles of his understanding. I draw such a conclusion on the basis that Kierkegaard does not think Christianity is a doctrine with a truth value and, furthermore, he holds that all historical events are doubtful. Kierkegaard emphasizes the absolute paradox as the condition of faith in such (...)
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  10. Hume, Kant, and Feuerbach: Why the anthropomorphic critique reveals a false dilemma between naturalistic atheism and anti-naturalistic theism.Chris Byron & Jesse Lopes - 2020 - Think 19 (54):55-67.
    In current debates concerning atheism, two positions are considered possible: naturalistic atheism or anti-naturalistic theism. Anti-naturalistic theism is motivated by the failure of naturalism to explain the fundamental nature of reality. We, however, endorse anti-naturalistic atheism by reviving the ‘anthropomorphic critique’, arguing that theism misattributes human traits to the deity. Anti-naturalistic atheism is better suited to refute theists, since it undercuts their appeal to science's inadequacies. We trace the anthropomorphic critique from Hume's Dialogues, through Kant's epistemology, and conclude with its (...)
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  11. Joseph Priestley and the Argument from Design.Alan Tapper - 2020 - Intellectual History Review 30 (1):65-85.
    Although Joseph Priestley was notorious for rejecting much of orthodox Christianity and replacing it with a materialistic Unitarianism, in another respect he was an orthodox theist of his time in that he passionately upheld the Argument from Design. The Argument from Design was the heart of his “rational religion”. He contended that natural order, especially biological order, could only be successfully explained by intentional agency. At the time, however, the Argument was coming under attack, first from David Hume, then from (...)
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  12. Hume, Kant, and Feuerbach: Why the anthropomorphic critique reveals a false dilemma between naturalistic atheism and anti-naturalistic theism.Christopher Byron & Jesse Lopes - 2020 - Think 19 (54):55-67.
    In current debates concerning atheism, two positions are considered possible: naturalistic atheism or anti-naturalistic theism. Anti-naturalistic theism is motivated by the failure of naturalism to explain the fundamental nature of reality. We, however, endorse anti-naturalistic atheism by reviving the ‘anthropomorphic critique’, arguing that theism misattributes human traits to the deity. Anti-naturalistic atheism is better suited to refute theists, since it undercuts their appeal to science's inadequacies. We trace the anthropomorphic critique from Hume's Dialogues, through Kant's epistemology, and conclude with its (...)
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  13. The Impact of David Hume's Thoughts about Race for His Stance on Slavery and His Concept of Religion.Andre C. Willis - 2019 - Hume Studies 42 (1):213-239.
    In March 2010, Professor Tom Devine, widely acknowledged as the leading academic historian of Scotland, presented a plenary lecture for the Royal Society of Edinburgh's yearly symposium, "Connections between Scotland and Slavery." Publicly advertised as a reply to the question "Did Slavery Make Scotland Great?" Devine's talk was eagerly anticipated by the group of international scholars gathered at the University of Edinburgh. His answer, however, may have been more controversial than the audience anticipated. Devine said that the economic transformation of (...)
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  14. The Political Lessons of Hume's Dialogues Concerning Natural Religion.Jonathan Harold Krause - 2019 - Hume Studies 42 (1):187-211.
    Understandably, given the interpretive challenges posed by the dialogue form, the focus of David Hume's interest in religion in the Dialogues Concerning Natural Religion can be difficult to pinpoint.1 Much Hume scholarship on the Dialogues has traditionally suffered from two major shortcomings. First, its treatment of Hume's interest in religion is primarily theoretical or speculative, as though Hume were concerned above all to determine the nature of "true religion," say, or to dismiss religious belief altogether as simply irrational. Such scholarship (...)
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  15. Hume, Holism, and Miracles.David Johnson - 1999 - Ithaca, N.Y.: Cornell University Press.
    David Johnson seeks to overthrow one of the widely accepted tenets of Anglo-American philosophy—that of the success of the Humean case against the rational credibility of reports of miracles. In a manner unattempted in any other single work, he meticulously examines all the main variants of Humean reasoning on the topic of miracles: Hume's own argument and its reconstructions by John Stuart Mill, J. L. Mackie, Antony Flew, Jordan Howard Sobel, and others. Hume's view, set forth in his essay "Of (...)
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  16. (1 other version)The Religion of Philosophers.James Henry Dunham - 1947 - Freeport, N.Y.,: University of Pennsylvania Press.
    The concept of religion necessarily splits into two categories, the substantive principles that are polarized about the idea of the revered object, and the manner of' applying them in the private behavior of the worshiper or in the public institutions of the state. Theory and practice are not conflicting terms. Philosophy, however, has its roots in principles and hesitates to shape the external forms in which its counsels may be expressed. Therefore the studies here are confined to the didactic issues (...)
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  17. Empirismus Und Skepsis in Dav. Hume’s Philosophie Als Abschließender Zersetzung der Englischen Erkenntnisslehre, Moral Und Religionswissenschaft.Edmund Pfleiderer - 1874 - De Gruyter.
    This is a reproduction of a book published before 1923. This book may have occasional imperfectionssuch as missing or blurred pages, poor pictures, errant marks, etc. that were either part of the original artifact, or were introduced by the scanning process. We believe this work is culturally important, and despite the imperfections, have elected to bring it back into print as part of our continuing commitment to the preservation of printed worksworldwide. We appreciate your understanding of the imperfections in the (...)
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  18. The Everlasting Check: Hume on Miracles.Alexander George - 2016 - Cambridge, Massachusetts: Harvard University Press.
    Alexander George’s lucid interpretation of Hume’s “Of Miracles” provides fresh insights into this provocative text, explaining the concepts and claims involved. He also shows why Hume’s argument fails to engage with committed religious thought and why philosophical argumentation so often proves ineffective in shaking people’s deeply held beliefs.
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  19. (1 other version)A Defense of Hume on Miracles.Robert J. Fogelin - 2010 - Princeton University Press.
    Since its publication in the mid-eighteenth century, Hume's discussion of miracles has been the target of severe and often ill-tempered attacks. In this book, one of our leading historians of philosophy offers a systematic response to these attacks. Arguing that these criticisms have--from the very start--rested on misreadings, Robert Fogelin begins by providing a narrative of the way Hume's argument actually unfolds. What Hume's critics have failed to see is that Hume's primary argument depends on fixing the appropriate standards of (...)
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  20. Hume’s Mystical Fideism: An Alternative Reading of His view on the Problem of Evil.Siamak Abdollahi - 2018 - پژوهشنامه فلسفه دین 15 (2):109-121.
    Close examination of the works of David Hume shows that his aim to explain the problem of evil is to attack natural theology and introduce it as a situation that is non-epistemological and unsystematic. So, contrary to what the majority of interpretations which typically express that he makes an argument against the existence of God, Hume wants to show that the statements of natural theology are rationally unprovable, and he does not want to totally decline them. As a matter of (...)
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  21. Ideal of religious purification: a critical enquiry into Hume’s two Concepts of True Religion.Yongguang Nong - 2019 - Dissertation, University of Edinburgh
    This thesis explores the implications of Hume’s puzzling concept of true religion. The existing literature tends to either take it as entirely tactical or to read it from a theistic perspective. Focusing mainly on the Dialogues, this dissertation takes another route, arguing that while Hume is serious about the notion of true religion, his concern is pragmatic rather than theistic. The central argument is that Hume has, in fact, provided two very different versions of true religion in the Dialogues: Philo’s (...)
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  22. Beyond Hume: Demea a rehabilitation with systematic intent.Hartmut von Sass - 2019 - International Journal for Philosophy of Religion 86 (1):61-84.
    Traditionally, Demea is considered to be the weakest character in Hume’s famous Dialogues concerning Natural Religion; the stage is completely dominated by Cleanthes’ optimistic theism and by Philo’s skeptical critical manoeuvres against that. Contrary to this traditional approach, however, the ‘orthodox’ Demea will be defended here by maintaining that Demea contributes—though neither consciously intended nor recognized by Hume—the most interesting observations concerning religious belief. He points to a position lying beyond the metaphysical fantasies of theism on the one hand and (...)
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  23. Hume, David. Diálogos sobre a Religião Natural. Tradução de Bruna Frascolla Bloise. Salvador: Edufba, 2016.Marcos Fonseca Ribeiro Balieiro - 2017 - Prometeus: Filosofia em Revista 10 (23).
    Os Diálogos sobre a Religião Naturalestão, certamente, entre as obras mais conhecidas de David Hume. Dividido em doze partes, o texto examina, por meio de um diálogo entre o místico Demea, o deísta Cleantes e o cético Filo, diversos argumentos acerca da existência e da suposta natureza da divindade. Trata-se de publicação que gerou enorme controvérsia. Hume afirma, em carta de 10 de março de 1751 a Sir Gilbert Elliot, que faz de Cleantes “o herói” da história. Ainda, em outra (...)
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  24. The Cosmological Argument: A Newtonian Challenge to Hume.Michael Granado - 2016 - Circumscribere: International Journal for the History of Science 17:1-17.
    Hume’s arguments against the cosmological argument have, in the past century, often been highly praised by commentators such as H.D.Aiken and E.C. Mossner. While Hume’s argument often receives strong philosophical support, the four major objections raised against the cosmological argument in book IX of his Dialogues hinge upon a misunderstanding of Newtonian natural philosophy. Hence, when the proper historical context is considered, Hume’s objections are weak at best, for they assume an understanding of matter and physical necessity that are inconsistent (...)
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  25. Beyond Hume: Demea a rehabilitation with systematic intent.Hartmut Sass - 2019 - International Journal for Philosophy of Religion 86 (1):61-84.
    Traditionally, Demea is considered to be the weakest character in Hume’s famous Dialogues concerning Natural Religion; the stage is completely dominated by Cleanthes’ optimistic theism and by Philo’s skeptical critical manoeuvres against that. Contrary to this traditional approach, however, the ‘orthodox’ Demea will be defended here by maintaining that Demea contributes—though neither consciously intended nor recognized by Hume—the most interesting observations concerning religious belief. He points to a position lying beyond the metaphysical fantasies of theism (in league with its successors, (...)
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  26. Closed or Limited Nature? A Critique of Hume's Critique of the Probability of Miracles.Ruel Pepa - 2013 - Philosophy Pathways 179 (1).
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  27. El lugar de Hume en una posible historia natural de las teorías políticas.Carmen Ors Marqués - 2018 - Araucaria 20 (40).
    En su obra Historia natural de la religión, David Hume narra la historia de las religiones intentando encontrar sus causas psicológicas y sociales. El presente escrito intenta aplicar esta metodología humeana a su propia teoría política, señalando su significado político y cultural. El resultado es considerar a Hume un pensador realista que combina la historia y la filosofía con el objetivo de moderar las pasiones frente a la superstición y el entusiasmo, de forma que la organización de la sociedad sea (...)
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  28. Hume e a História Natural da Religião.Jaimir Conte - 2005 - Crítica Na Rede 1 (1).
    Apresentação da tradução da obra "História Natural da Religião", de David Hume, publicada pela Editora Unesp em 2005.
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  29. On Religion. [REVIEW]F. G. A. - 1964 - Review of Metaphysics 18 (1):177-177.
    This volume contains the Dialogues, The Natural History of Religion, and several short essays and selections from other works. The selection is a good one, but the editor's introduction does little to explicate the principles upon which Hume's writings on religion are based or to connect them with his other philosophical work.—A. F. G.
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  30. The Problem of Evil in David Hume."Çevik Mustafa" - 2003 - Dini Araştırmalar 6 (16):25-38.
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  31. The Worship of God as “Sick Men’s Dreams”.L. Scott Smith - 2018 - Process Studies 47 (1):111-129.
    This article analyzes David Hume’s influential critique of worship from a process point of view informed by the thought of Whitehead and Hartshorne.
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  32. Routledge Philosophy GuideBook to Hume on Religion.James F. Sennett - 2004 - Philosophia Christi 6 (1):139-144.
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  33. Hume's Abject Failure: The Argument Against Miracles. [REVIEW]Jeffrey Koperski - 2002 - Philosophia Christi 4 (2):558-563.
    Review of John Earman's _Hume's Abject Failure_.
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  34. Hume, Holism, and Miracles.George I. Mavrodes - 2001 - Philosophia Christi 3 (1):251-257.
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  35. God and the Reach of Reason: C. S. Lewis, David Hume, and Bertrand Russell.Michael W. Austin - 2010 - Philosophia Christi 12 (1):236-239.
  36. David Hume on Miracles, Evidence, and Probability.William L. Vanderburgh - 2019 - Lanham: Lexington Books.
    Hume says we never have grounds to believe in miracles. He’s right, but many commentators misunderstand his theory of probability and therefore his argument. This book shows that Humean probability descends from Roman law, and once properly contextualized historically and philosophically, Hume’s argument survives the criticisms leveled against it.
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  37. David Hume’un Kozmolojik Argüman Eleştirisi.Soner Soysal - 2016 - Ethos: Dialogues in Philosophy and Social Sciences 9 (1):77-96.
    David Hume’un Doğal Din Üzerine Diyaloglar kitabı, başlığının da ima ettiği gibi, vahiy metinlerine başvurmadan Tanrı’nın varlığına ve niteliklerine ulaşılıp ulaşılamayacağını araştıran bir metindir. Metin boyunca, felsefe tarihinde de gördüğümüz, iki ana yaklaşımı temsil eden iki temel argüman sunulur. Bunlardan ilki, a priori yaklaşımı temsil eden kozmolojik argümandır. Diğeri ise, a posteriori yaklaşımı temsi eden zeki tasarım argümanıdır. Bu yazıda, Hume’un, diyalogdaki Philo karakteri üzerinden ortaya koyduğu, kozmolojik argümana yönelik eleştirileri ele alınıp, böyle bir argümanın neden Tanrı’nın varlığı ve nitelikleri (...)
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  38. Idolatry, Indifference, and the Scientific Study of Religion: Two New Humean Arguments.Daniel Linford - 2018 - Religious Studies:1-21.
    We utilize contemporary cognitive and social science of religion to defend a controversial thesis: the human cognitive apparatus gratuitously inclines humans to religious activity oriented around entities other than the God of classical theism. Using this thesis, we update and defend two arguments drawn from David Hume: (i) the argument from idolatry, which argues that the God of classical theism does not exist, and (ii) the argument from indifference, which argues that if the God of classical theism exists, God is (...)
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  39. Hume’s Criticisms of the Analogical Account of the Teleological Argument and an Assessment of Motahari’s Rejoinders.A. Yazdani - 2010 - Metaphysics (University of Isfahan) 2 (5&6):105-120.
    One of the most popular accounts of the teleological argument for the existence of God is the analogical account that is the center of Hume’s knocker criticisms. Since Hume’s age, many theist scholars have attempted to propose convincing responses. Motahari is one of the rigorous thinkers who tackled the challenges which Hume posed. The purpose of this paper is to address Hume’s criticisms and assess Motahari’s rejoinders to them. It will be argued that Motahari’s responses do not seem successful. Although (...)
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  40. Hume y la naturalización de la religión.Juan Andrés Mercado - 2002 - Tópicos: Revista de Filosofía 23 (1):133-148.
    David Hume escribió muchas obras sobre asuntos religiosos. Sus Diálogos sobre la religión natural presentan ideas de una teología natural y la así llamada religión natural. Mi objetivo en este estudio es subrayar algunos aspectos de su Historia Natural de la Religión, en la cual presenta una historia deductiva de las instituciones religiosas. Por “deductiva” quiero decir un método con una preconcepción del objeto de estudio que es interpretado dentro de este marco. Tal método usualmente produce una concepción muy limitada (...)
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  41. David Hume and the Naturalness of Religion.Tomasz Sieczkowski - 2018 - Ruch Filozoficzny 74 (3):75.
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  42. Hume’s Presence in the ‘Dialogues Concerning Natural Religion’, written by Robert J. Fogelin.Mark G. Spencer - 2018 - International Journal for the Study of Skepticism 8 (3):245-249.
  43. An introduction to the "Dialogues Concerning Natural Religion" of David Hume.Bruce McEwen - 2018 - Dissertation, University of Edinburgh
    In professing to call attention to this often forgotten work of the great Scottish Philosopher one can- not help noticing how very similar the reception accorded to it by the outside world has been to its treatment at the hands of the author himself. During his lifetime he kept it in the safe obscurity of his study drawer, where it lay until the day of his death. The plan of the Dialogues had been clearly thought out by Hume as early (...)
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  44. Hume: An Intellectual Biography by James Harris. [REVIEW]Paul Russell - 2016 - Notre Dame Philosophical Reviews 1.
    James A. Harris's biography of David Hume is the first such study to appear since Ernest Mossner's The Life of David Hume (1954). Unlike Mossner, Harris aims to write a specifically "intellectual biography", one that gives "a complete picture of Hume's ideas" and "relates Hume's works to the circumstances in which they were conceived and written" (vii). Harris's study turns on four central theses or claims about the character of Hume's thought and how it is structured and developed. The claims (...)
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  45. David Hume y la religión. Recuperar a Hume desde el Evangelio / David Hume and the Religión. To recover to Hume from the gospel.Bernardo Pérez Andreo - 2007 - Cauriensia 2:483-510.
    Nos proponemos llevar a cabo una aufhebung de la crítica a la religión de Hume. De un lado queremos «superar» la crítica humeana mediante el crisol del evangelio de Jesús de Nazaret. Pero no solo es necesario «superar», también hay que «recuperar» en un estadio superior la crítica que Hume realiza a la religión. El Dios de Hume, su concepción de la religión y su proyecto socio-político tienen una nada oculta pretensión legitimadora y sustentadora de la organización social liberal-burguesa. Pero (...)
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  46. (1 other version)David Hume y la religión. Crítica a las pruebas de la existencia de Dios / David Hume and religion. Criticism related to the proofs of the existence of God.Bernardo Pérez Andreo - 2006 - Cauriensia 1:119-151.
    David Hume puede ser considerado con toda justicia como el representante más preclaro de la crítica religiosa de la Ilustración. Su diálogo con la tradición crítica desde Epicuro, así como la toma en consideración de la nueva filosofía nacida al calor de la ciencia newtoniana, le hacen acreedor de una toma en consideración más avisada en el contexto actual. Tanto si queremos dialogar con la modernidad secularizada, como si queremos hacerlo con el amplio espectro de las religiones mundiales en un (...)
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  47. Intuitionism and David Hume's philosophy of religion.Malcolm Herbert MacRae - 1995 - Dissertation, St. Andrews
    Humean philosophy has been defined in the following ways. A system based on the classical influence of Cicero. An attempt to offer a parallel in moral philosophy to Sir Isaac Newton's contribution to the physical sciences. Intuitionism based on the Shaftesbury/Hutcheson tradition. If we consider Hume's scholarly output as a whole, it would appear difficult to select one work and claim that it represents a definitive, final position. The approach which is taken in this study is that of following the (...)
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  48. Hume's Belief in God.James Tarrant - 2018 - Philosophy 93 (1):91-108.
    Hume's Dialogues Concerning Natural Religion1 closes with an endorsement of the very position which it has consistently attacked, namely belief in an orderer. Hume's willingness to oppose arguments supporting a position in which he believes means that, despite mounting severe criticisms, he can consistently support a designer as the optimum hypothesis for order in the world. He produced numerous statements of order in the world and then, in Part 12 of the DNR, alleged that persons of understanding would find that (...)
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  49. Hume and Smith on Natural Religion.Gordon Graham - 2016 - Philosophy 91 (3):345-360.
    The prominence of David Hume's Dialogues Concerning Natural Religion in contemporary philosophy of religion has led it to overshadow his other short work, The Natural History of Religion, and thus obscure the fact that the social psychology of religion was in many ways of greater interest and more widely debated among the philosophers of the Scottish Enlightenment than philosophical theology. This paper examines and compares the social psychology of religion advanced by Hume and Adam Smith. It argues that Hume's account (...)
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  50. Everlasting check or philosophical fiasco: a response to Alexander George’s interpretation of Hume’s ‘Of Miracles’.Robert A. Larmer - 2018 - International Journal for Philosophy of Religion 83 (1):97-110.
    In his The Everlasting Check: Hume on Miracles, Alexander George claims to provide readers with a single unified interpretation of Hume’s ‘Of Miracles’ that demonstrates Hume’s actual argument is philosophically rich and far more robust than is generally thought. This response argues that George is unsuccessful, ignoring crucial passages and misinterpreting others.
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