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Summary Hume's ethics emphasizes our common humanity and our capacity to develop moral sensibilities in response to varying circumstances. He argues that moral distinctions arise from our sympathizing with the effects of character traits on those who have them and the people they interact with. The resulting judgments can have intersubjective validity both because they are rooted in common human nature, and because we can correct our sentimental responses by taking up a "general point of view" in place of a more partial perspective. Hume's aesthetics and politics also reflect the idea that corrected and cultivated passions provide a basis for sound normative judgments. He argues that discerning critics can provide a standard of taste, and that such taste is a significant aspect of human life and character. Although various political parties have claimed him as a supporter, Hume contends that philosophers should be unpartisan. He argues against both Lockean and Hobbesian contract theories and limits the right to resist sovereigns to extreme cases.
Key works

Hume's Treatise of Human Nature contains his initial exposition of his theory of the passions and morals. He later published an edited account of the former in A Dissertation on the Passions. An Enquiry Concerning the Principles of Morals is Hume's mature statement of his moral theory and the work that he believed to be his best. Although the above works include some material relevant to his aesthetics and political philosophy, the Essays, Moral, Political and Literary contain lengthier discussions of these aspects of Hume's thought. Also relevant, particularly to Hume's political views, is his History of England. The Clarendon Press has published critical editions of the Treatise (Norton & Norton 2007), the Enquiry Concerning the Principles of Morals (Beauchamp 2006), and the Dissertation on the Passions (together with The Natural History of Religion) (Hume 2007). Liberty Fund offers editions of both the Essays (Miller 1987) and History of England (Todd 1983).

Introductions Norton & Taylor 2006 and Radcliffe 2008 include many helpful articles that could serve as introductions to Hume's ethics, aesthetics, and social and political philosophy. Lists of the many book-length treatments of Hume's ethics and politics are available online at the Stanford Encyclopedia of Philosophy (Zalta 2004, open-access) and The Routledge Encylopedia of Philosophy (Craig 1996, subscription required). Townsend 2001 is notable as a comprehensive study of Hume's aesthetics. ÁRdal 1966 is a classic treatment of Hume's theory of the passions.
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  1. Hume’s Moral Philosophy and Contemporary Psychology: Future Directions.Rico Vitz - 2018 - In Philip A. Reed & Rico Vitz (eds.), Hume’s Moral Philosophy and Contemporary Psychology. London, UK:
    In this concluding chapter to Hume’s Moral Philosophy and Contemporary Psychology, I identify and briefly discuss a series of questions that are particularly suggestive for promising avenues of future research. These questions concern six topics: (1) the nature of virtue, (2) the nature and role of sympathy, (3) the nature of moral development and moral education, (4) the nature and role of various passions, (5) the nature of moral motivation, and (6) the relationship between Hume’s ‘science of man’ and contemporary (...)
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  2. Contagion, Community, and Virtue in Hume's Epistemology.Rico Vitz - 2014 - In Jon Matheson & Rico Vitz (eds.), The Ethics of Belief: Individual and Social. Oxford, UK:
    My aim in this chapter is twofold. I attempt to provide an example of how (1) careful analysis in the history of philosophy can (2) elucidate contemporary debates about philosophical issues. My analysis of Hume’s account of the contagion of belief unfolds in three parts. In section one, I offer a summary of Hume’s account of the nature of beliefs concerning matters of fact. In section two, I elucidate his account of the “contagion of opinion” itself, explaining how beliefs are (...)
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  3. Character and Causation: Hume's Philosophy of Action by Constantine Sandis.David Landy - 2020 - Journal of the History of Philosophy 58 (2):406-407.
    Constantine Sandis's suggestive new book consists of a series of discrete studies of aspects of Hume's philosophical system that culminate in an argument for the conclusion that "on Hume's view... we are only morally responsible for that subset of actions that have been motivated by our character traits". That final conclusion is the end of a wide-ranging and systematic argument that feels too compressed in the scant one-hundred and twenty-three pages in which it is presented, especially since the philosophical and (...)
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  4. David Hume on Morals, Politics, and Society.David Hume - 2018 - Yale University Press.
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  5. Mencius, Hume, and the Virtue of Humanity: Sources of Benevolent Moral Development.Jeremiah Carey & Rico Vitz - 2019 - British Journal for the History of Philosophy:1-21.
    In this paper, we elucidate the moral psychology and what we might call the moral sociology of Mencius and of Hume, and we argue for three claims. First, we demonstrate that there are strong similarities between Mencius and Hume concerning some of the principal psychological sources of the virtue of humanity. Second, we show that there are strong similarities between the two concerning some of the principal social sources of the virtue of humanity. Third, we argue that there are related, (...)
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  6. Protestantism and Liberty: Catharine Macaulay’s Politics of Religion as a Response to David Hume.Lucy Littlefield - forthcoming - Intellectual History Review:1-20.
  7. "Character and Causation: Hume's Philosophy of Action by Constantine Sandis". [REVIEW]Angela M. Coventry - 2019 - Ratio (3):32.
  8. Is God Morally Indifferent? The Problem of Inference according to David Hume.Milena Jakubiak - 2018 - Diametros (58):34-48.
    The article is devoted to an analysis of David Hume’s position on God’s benevolence in his Dialogues Concerning Natural Religion. The focal point is the problem of inference and the accompanying arguments concerning the relations between good and evil, as well as the four circumstances in which evil enters the world. In the conclusion, I discuss the hypothesis of moral indifference as Hume’s skeptical voice in the debate on the possibility of inferring the moral attributes of God on the basis (...)
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  9. Sovereign Sentiments: Conceptions of Self-Control in David Hume, Adam Smith, and Jane Austen.Lauren Kopajtic - 2017 - Dissertation, Harvard University
    The mention of “self-control” calls up certain stock images: Saint Augustine struggling to renounce carnal pleasures; dispassionate Mr. Spock of Star Trek; the dieter faced with tempting desserts. In these stock images reason is almost always assigned the power and authority to govern passions, desires, and appetites. But what if the passions were given the power to rule—what if, instead of sovereign reason, there were sovereign sentiments? My dissertation examines three sentimentalist conceptions of self-control: David Hume’s conception of “strength of (...)
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  10. Hume as Moralist: A Social Historian's Perspective: Nicholas Phillipson.Nicholas Phillipson - 1978 - Royal Institute of Philosophy Lectures 12:140-161.
    In this paper I want to discuss David Hume's views about morals, politics and citizenship and the role of philosophers and philosophizing in modern civil society - what I shall call his theory of civic morality. This is a subject which has been neglected by philosophers, presumably because it is of limited philosophical interest. But it is of considerable interest to the historian who wants to understand Hume's development as a philosopher, to locate his thought within a specific, Scottish context (...)
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  11. Lições da Teoria da Justiça de David Hume.Giovani Mendonça Lunardi - 2017 - Prometeus: Filosofia em Revista 10 (23).
    No presente trabalho, examina-se a teoria da justiça de David Hume, sustentando que seu modelo leva em conta aspectos constitutivos da natureza e sociedade humana que podem contribuir de modo alternativo para o debate político contemporâneo. O filósofo escocês realiza uma demonstração da justiça, enquanto uma virtude artificial que apresenta uma ontogênese histórica da natureza humana, baseada na dinâmica da experiência das ações humanas, que permite também a demonstração das virtudes naturais. O exame da base das virtudes, tanto naturais como (...)
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  12. Dissertação sobre as paixões.Jaimir Conte - 2011 - Princípios: Revista de Filosofia 18 (29):371-399.
    Tradução para o português da "Dissertation on passions", de David Hume. Tradução realizada com base nas seguintes edições: 1. Four Dissertations/ David Hume, edited by John Immerwahr. (Facsimile da edição de 1757 publicada por A. Millar, Thoemmes Press, 1995); 2. A Dissertation on the passions ; The natural history of religion : a critical edition /David Hume; edited by Tom L. Be auchamp. (The Clarendon Edition of the Works of David Hume. Oxford: Ox ford University Press, 2007); 3. The Complete (...)
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  13. Scepticism and Literature: An Essay on Pope, Hume, Sterne, and Johnson. [REVIEW]B. O. X. M. A. - 2004 - Hume Studies 30 (1):204-207.
    To carry on reasoning in the face of the implications of skepticism is what Fred Parker calls “sceptical thinking.” Not to be confused with the engineered vacillation leading to a tranquillizing suspense of judgement, it involves the double perspective of someone conducting a life, believing and reasoning as we do, while acutely aware that the whole endeavor is, in a sense, untenable. If, as Sir Philip Sidney famously said, an imaginative writer “nothing affirms, and therefore never lieth,” then the dilemma (...)
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  14. The Bibliothèque Raisonnée Review of Volume 3 of the Treatise: Authorship, Text, and Translation.David Fate Norton and Dario Perinetti - 2006 - Hume Studies 32 (1):3-52.
    Volumes 1 and 2 of Hume’s Treatise of Human Nature, first published in January 1739, were soon after publication the subject of five notices and four reviews. Volume 3, published at the end of October 1740, received no notices and was reviewed only in the Bibliothèque raisonnée. This anonymous review of vol. 3 is of interest not only for David Norton is Professor of Philosophy Emeritus, McGill University, and Adjunct Professor of Philosophy, University of Victoria. His address is 8-4305 Maltwood (...)
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  15. The Invention of Autonomy. [REVIEW]John Marshall - 1999 - Hume Studies 25 (1/2):207-224.
    In J. B. Schneewind's The Invention of Autonomy we are given a monumental history of moral philosophy of the seventeenth and eighteenth centuries, a history more comprehensive and richer in detail than one would have thought possible in a single volume. Though the daunting erudition, agreeably unobtrusive, inspires confidence, it is Schneewind's gift of narrative that makes his book such a pleasure and his story so compelling. Schneewind originally conceived the book, he tells us, to "broaden our historical comprehension of (...)
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  16. Tamás Demeter. David Hume and the Culture of Scottish Newtonianism: Methodology and Ideology in Enlightenment Inquiry. Xi + 221 Pp., Bibl., Indexes. Leiden/Boston: Brill, 2016. €115 . ISBN 9789004327320. [REVIEW]Stefanie Rocknak - 2019 - Isis 110 (1):163-164.
    Tamas Demeter presents a clear and compelling new perspective of Hume’s methodology and conceptual structure in David Hume and the Culture of Scottish Newtonianism. Hume, he argues, is a Newtonian of the Scottish tradition, but not the mechanical kind that is modeled after the Principia. Instead, Hume should be understood as a kind of European Enlightenment “vitalist.” As a result, his work reflects the more organic methodology that defines Newton’s Opticks.
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  17. The Artificial Virtues of Thought: Correctness and Cognition in Hume.Karl Schafer - 2019 - Philosophers' Imprint 19.
    In this essay, I discuss two familiar objections to Hume's account of cognition, focusing on his ability to give a satisfactory account of the more normative dimensions of thought and language use. In doing so, I argue that Hume’s implicit account of these issues is far richer than is normally assumed. In particular, I show that Hume’s account of convention-driven artificial virtues like justice also applies to the proper use of conventional public languages. I then use this connection between Hume’s (...)
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  18. Scott Yenor, David Hume's Humanity: The Philosophy of Common Life and Its Limits.Nathan Sasser - 2019 - Journal of Scottish Philosophy 17 (1):86-93.
  19. 'Pray What Moral Sentiments Did Your Wild Couple Possess, When First They Met?': The Relationship Between Language, Sociability and Morality in the Works of David Hume, Adam Smith and Thomas Reid.Keith Edward Wilder - unknown
  20. The Moral and Political Philosophy of David Hume. [REVIEW]Matthew O’Donnell - 1965 - Philosophical Studies (Dublin) 14:236-238.
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  21. Does Reid Have Anything to Say to Hume?Terence Cuneo - 2015 - In Todd Buras & Rebecca Copenhaver (eds.), Thomas Reid on Mind, Knowledge and Value. Oxford University Press.
    Advocates of the so-called New Hume maintain that, contrary to the traditional interpretation, Hume is neither a non-cognitivist nor a moral skeptic. Rather, if these philosophers are correct, Hume is a sentimentalist who defends views very similar to Hutcheson’s. Reid’s attack on Hume’s moral philosophy, however, depends on an interpretation according to which Hume is a non-cognitivist and a moral skeptic. Does this mean that, if advocates of the New Hume are correct, Reid’s objections to Hume entirely fail to make (...)
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  22. David Hume y el juicio estético.Juan Martín Prada - 2017 - Revista de filosofía (Chile) 73:259-279.
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  23. Hume come teorico della virtù: varietà e differenze d'interpretazione.Lorenzo Greco - 2018 - I Castelli di Yale 6 (2):93-110.
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  24. Hume’s (Ad Hoc?) Appeal to the Calm Passions.Hsueh Qu - 2018 - Archiv für Geschichte der Philosophie 100 (4):444-469.
    Hume argues that whenever we seem to be motivated by reason, there are unnoticed calm passions that play this role instead, a move that is often criticised as ad hoc. In response, some commentators propose a conceptual rather than empirical reading of Hume’s conativist thesis, either as a departure from Hume, or as an interpretation or rational reconstruction. I argue that conceptual accounts face a dilemma: either they render the conativist thesis trivial, or they violate Hume’s thesis that ‘a priori, (...)
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  25. Gilles Deleuze's Contributions to David Hume, Sa Vie, Son Œuvre : Translator's Introduction.David Scott - 2011 - Angelaki 16 (2):175-180.
    Angelaki, Volume 16, Issue 2, Page 175-180, June 2011.
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  26. Galanteria E Polidez. Sobre o Ivanhoe de Scott E David Hume.Marcos Fonseca Ribeiro Balieiro - 2017 - Discurso 47 (2):167-181.
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  27. Literatura E Formação Moral Em Jane Austen E David Hume.Marcos Ribeiro Balieiro - 2014 - Discurso 44:145-160.
  28. Working Out the Details of Hume and Smith on Sympathy.John McHugh - 2018 - Journal of the History of Philosophy 56 (4):683-696.
    many scholars have had interesting things to say about the relationship between Adam Smith's and David Hume's theories of sympathy. The diversity of angles taken in these discussions demonstrates how fertile a topic of investigation this relationship is. There have been excellent discussions of the role that sympathy plays in each philosopher's account of moral judgment,1 of how sympathy functions in their attacks on egoism,2 of how to situate their theories in relation to the concept of empathy,3 of how to (...)
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  29. Hume's Moral Psychology and Contemporary Psychology, Edited by Philip Reed and Rico Vitz. [REVIEW]Angela Coventry - 2018 - Notre Dame Philosophical Reviews.
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  30. David Hume’un Siyaset Felsefesinin Epistemolojik ve Etik İçerimleri.Mehmet Türkan & Zehragül Aşkın - 2013 - Beytulhikme An International Journal of Philosophy 3 (2):25-51.
    Siyaset felsefesinde David Hume, adaletin kökenine ilişkin tartışmalarda rasyonalist ve sözleşmeci yaklaşımlara karşı güçlü bir empirist karşı çıkışı ifade eder. Nitekim adaletin apriori ve ussal bir temeli olduğu argümanına karşıt bir yaklaşımla, düşüncelerini tarihsel-şüpheci bir çizgiye oturtan Hume’un adaletin kökenine ilişkin açıklamaları 20. yüzyılda Hayek ve Nozik’te yeniden yaşam bulmuştur. Bu bağlamda makale Hume’un adalet kuramının etik içerimini konu edinmektedir.
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  31. Juan A. Mercado: Entre El Interés y la Benevolencia. La Ética de David Hume, Berna: Peter Lang, 2013. [REVIEW]Eduardo Charpenel - 2014 - Tópicos: Revista de Filosofía 46:244-248.
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  32. David Hume E o “Número de Dunbar”: Uma Abordagem Evolucionista Sobre Os Fundamentos da Moralidade.Marcelo de Araujo - 2016 - Veritas – Revista de Filosofia da Pucrs 61 (1):89-106.
    O objetivo deste artigo é caracterizar o conceito de justiça como uma convenção social indispensável para a emergência de obrigações morais no contexto de grupos que ultrapassam o “numero de Dunbar”. O artigo retoma, por um lado, a teoria da justiça proposta por David Hume na terceira seção de Uma Investigação sobre os Princípios da Moral, e, por outro lado, a hipótese de Robin Dunbar acerca do número máximo de indivíduos com os quais uma pessoa pode manter relações sociais estáveis (...)
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  33. Narratividade Histórica E Natureza Humana Em Hume.Fabiano Lemos - 2014 - Veritas – Revista de Filosofia da Pucrs 59 (3):523-549.
    O artigo pretende discutir o estatuto da narratividade na obra de Hume, não apenas como metodologia, mas como o único meio através do qual a natureza humana ela mesma pode ser abordada no interior de seu projeto de uma ciência do homem. Em uma perspectiva exclusivamente empírica, a história se revela como o nível de composição de narrações – tanto no estudo dos costumes quanto ao lidar com a formação das relações de ideias. A leitura de muitos comentadores de Hume, (...)
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  34. La benevolencia ilustrada en la moral social de Hume.Margarita Costa - 1993 - Páginas de Filosofía (Universidad Nacional del Comahue) 3 (1):1-6.
    Hume llama virtudes a ciertas cualidades, no de las acciones aisladas sino del carácter de quien las ejecuta, que despiertan en nosotros un senti­miento de aprobación. Esas cualidades pueden ser agradables o útiles a la persona que las posee, como la templanza, la sobriedad, la paciencia o el orden y pueden ser agradables o útiles a los demás, como el ingenio, la ge­nerosidad, la benevolencia o la justicia. Las virtudes del primer tipo y las del segundo no son excluyentes, ya (...)
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  35. Maquiavel E Hume Sobre a Natureza da Lei E Seus Fundamentos Sociais.Maria Isabel Limongi - 2018 - Kriterion: Journal of Philosophy 59 (140):571-589.
    RESUMO Trata-se de aproximar Hume e Maquiavel, tomando-os como os expoentes de uma certa corrente não jusnaturalista, formada no início da idade moderna, quanto ao modo de pensar a natureza da lei e, num sentido amplo, a normatividade jurídico-política. Apesar de ter sofrido influência da escola moderna de direito natural, Hume rompe com ela num ponto fundamental - na recusa da noção de pessoa como ponto de partida para pensar a gênese social do ordenamento jurídico-político. No lugar disso, ele pensou (...)
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  36. Princípiosnorteadores da Filosofia Moral de David Hume.André Luiz Holanda de Oliveira - 2015 - Revista Opinião Filosófica 6 (1).
    O presente artigo objetiva apresentar os princípios norteadores da filosofia moral de David Hume. Para tanto se buscará demonstrar que a razão é escrava das paixões, que os juízos morais não são demonstráveis, nem refletem a realidade objetiva, para por fim, demonstrar a importância da utilidade.
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  37. David Hume E as Paixões Indiretas Na Sociedade Em Rede.Tiago Porto & Agemir Bavaresco - 2013 - Revista Opinião Filosófica 4 (2).
    O presente artigo pretende trazer à discussão a importância da Teoria das Paixões desenvolvida por David Hume como um horizonte interpretativo para as ações dos indivíduos conetados às redes sociais da Internet. Para tanto, este trabalho abordará inicialmente o que conhecemos por sociedade em rede e o importante papel desempenhado pela Internet nessa configuração social; em seguida, analisaremos como as paixões indiretas influenciam os indivíduos conectados à rede internacional de computadores.
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  38. Virtude E Sentimento Moral: Normatividade Em Hume?Flávia Carvalho Chagas - 2013 - Revista Opinião Filosófica 4 (1).
    Não é raro encontrarmos em livros introdutórios sobre ética a concepção humeana como precursora ou seguidora do utilitarismo moral ou sentimentalismo moral, este último, mais conhecido contemporaneamente como emotivismo moral. Neste paper pretendo esboçar, sem pretender oferecer argumentos conclusivos, uma outra alternativa de leitura da filosofia moral de Hume, a qual pressupõe o tratamento da figura do sentimento moral vinculada à noção de virtude na tentativa de investigar a possibilidade de que Hume oferece uma justificação de uma normatividade fraca.
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  39. Doing Justice to the Is-Ought Gap.Matt Silliman & David K. Braden-Johnson - 2018 - Social Philosophy Today 34:117-132.
    The two characters in this philosophical dialogue, Russell Steadman and Jules Govier, take up the meaning and significance of David Hume’s famous “is-ought gap”—the proscription on inferring a fully moral claim from any number of purely descriptive statements. Building on the recent work of Hilary Putnam and John F. Post, Jules attempts to show that Hume’s rule is of little consequence when discussing matters related to justice or morality as we encounter them in daily life. He derives his conclusion from (...)
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  40. La teoría del juicio moral en David Hume: un movimiento a tres tiempos.Alejandro Ordieres - 2017 - Estudios 15 (121):39-53.
    In David Hume’s A Treatise of Human Nature, reason and passion are in constant interaction forming belief. Moral events are distinguished on three levels: moral sentiment, moral action and moral judgment, in which reason and passion interact, although with different functions at each level.
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  41. Understanding Rationality in Hobbes and Hume.Hun Chung - 2014 - Filozofia 69 (8):687-696.
    Many commentators think that Hobbes was committed to an instrumental view of rationality which foreshadows that of David Hume. The Humean conception of instrumental rationality is a conjunction of the following two claims: (a) no preferences or desires can properly be said to be irrational in themselves, and (b) the role of reason or rationality can only be confined to informing the agent with true beliefs about the world, and revealing the most effective means that could satisfy the agent’s current (...)
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  42. The Demad for a New Concept of Anthropology in the Early Modern Age: The Doctrine of Hume.A. M. Malivskiy - 2016 - Anthropological Measurements of Philosophical Research 10:121-130.
    Purpose. The purpose of the investigation is to outline the main points of Hume’s interpretation of the basic anthropological project of the era based on radical cultural transformations of the early modern age; to represent a modern vision of Hume's anthropology as a response to the demand of the era and necessity to complete its basic project. Methodology. The research was based on phenomenological and hermeneutic approaches. Originality. Contemporary understanding of the position of anthropological project in Hume's philosophy is regarded (...)
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  43. Theory of Justice in David Hume’s Thought.Ahmad Vā”ezi - 2005 - Journal of Philosophical Theological Research 6 (24):31-53.
    Although David Hume is not a political philosopher in the normal meaning of the term, some of his viewpoints, including his special attitude on superiority of justice has left an impression on political thought. Based on his empirical approach, Hume presents a utilitarian attitude towards justice, and despite the common conception, he doesn’t consider justice as a natural virtue and intrinsic value; rather, in his opinion, its virtue depends on special circumstance. Explaining Hume’s viewpoint on justice in detail and indicating (...)
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  44. Is Everyone Self-Interested? Hume Versus Mandeville.Fernando Morett - unknown
    David Hume has been largely read as a philosopher but not as a scientist. In this article I discuss his work exclusively as a case of science; in particular as a case of early modern science. I compare the combined moral psychology of self-interest and sympathy he argues for with the moral psychology of universal self-interest from Bernard Mandeville, presenting the controversy between the two as a case of theory choice under the normative methodology of the vera causa from the (...)
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  45. The Philosophical Progress of Hume's Essays.Margaret Watkins - 2018 - Cambridge University Press.
    For those open to the possibility that philosophical thought can improve life, David Hume's Essays: Moral, Political, and Literary have something to say. In the first comprehensive study of the Essays, Margaret Watkins engages closely with these neglected texts and shows how they provide important insights into Hume's perspective on the breadth and depth of human life, arguing that the Essays reveal his continued commitment to philosophy as a discipline that can promote both social and individual progress. Addressing topics such (...)
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  46. Reflecting Subjects: Passion, Sympathy, and Society in Hume's Philosophy by Jacqueline A. Taylor.Remy Debes - 2018 - Journal of the History of Philosophy 56 (3):567-568.
    In this entry to David Hume scholarship, Jacqueline Taylor brings together a line of interpretation she has been developing over several years, connecting Hume's theory of the passions to what she calls Hume's "social theory." Through a concise, well-organized argument, the book offers insights into how one of the Enlightenment's most famous and gifted thinkers conceptualized social roles and institutions, the ways we navigate these roles and institutions, and how all this connects to the kind of creature we are. It (...)
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  47. Una moral de la opacidad: Hume y la virtud del ocultamiento.Juan Samuel Santos Castro - 2018 - Isegoría 58:55-76.
    Are there any conditions under which to justify deliberately hiding or manipulating the expression of our opinions, emotions or character traits in front of others? this article examines David Hume’s answer to this question by discussing the practices that he calls good manners and impudence. the conclusion is that Hume’s description of the moral point of view allows for two conditions under which practices of opacity such as good manners and impudence can be morally assessed.
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  48. Jean-Baptiste Du Bos’ Critical Reflections on Poetry and Painting and Hume’s Treatise.James O. Young & Margaret Cameron - 2018 - British Journal of Aesthetics 58 (2):119-130.
    It has long been known that Jean-Baptiste Du Bos exercised a considerable influence on Hume’s essays and, in particular, on the ‘Of the Standard of Taste’ and ‘Of Tragedy’. It has also been noted that some passages in the Treatise bear marks of Du Bos’ influence. In this essay, we identify many more passages in the Treatise that bear unmistakable signs of Du Bos’ influence. We demonstrate that Du Bos certainly had a significant impact on Hume as he wrote the (...)
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  49. Précis of Cognition and Commitment in Hume’s Philosophy. [REVIEW]Don Garrett - 2001 - Philosophy and Phenomenological Research 62 (1):185.
    Hume’s philosophical greatness is widely acknowledged, yet the interpretation of his philosophy is the subject of considerable disagreement and confusion. Cognition and Commitment in Hume’s Philosophy is intended to support critical discussion and evaluation of Hume’s philosophy by offering more accurate interpretations of his treatments of a number of central philosophical topics. The book has three main strategic goals: to isolate and explain Hume’s most fundamental philosophical aims, methods, and principles; to set out and elucidate the content and structure of (...)
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  50. Scottish Sentimentalism: Hume and Smith against moral egoism.María Alejandra Carrasco - 2018 - Veritas: Revista de Filosofía y Teología 39:55-74.
    Resumen Los filósofos sentimentalistas escoceses David Hume y Adam Smith proponen dos estrategias distintas para restringir las tendencias egoístas de la naturaleza humana. A pesar de las evidentes similitudes de sus propuestas morales, Smith encuentra dentro del ser humano la capacidad para transformar sus pasiones parciales y aspirar hacia ideales de perfección. El sentimentalismo de Hume, en cambio, no permite la autotransformación de la persona, y debe apoyarse en convenciones sociales para manipular y redirigir los impulsos egoístas desde fuera. Ambos (...)
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