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  1. On Hume's supposed rejection of resemblance between objects and impressions.Annemarie Butler - 2010 - British Journal for the History of Philosophy 18 (2):257 – 270.
    In A Treatise of Human Nature 1.4.2, entitled ‘Of Scepticism with Regard to the Senses’, Hume discussed the causes of belief in the existence of external objects. Philosophers, correcting the false...
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  • Locke vs. Hume: Who Is the Better Concept-Empiricist?Ruth Weintraub - 2007 - Dialogue 46 (3):481-500.
    According to the received view, Hume is a much more rigorous and consistent concept-empiricist than Locke. Hume is supposed to have taken as a starting point Locke's meaning-empiricism, and worked out its full radical implications. Locke, by way of contrast, cowered from drawing his theory's strange consequences. The received view about Locke's and Hume's concept-empiricism is mistaken, I shall argue. Hume may be more uncompromising (although he too falters), but he is not more rigorous than Locke. It is not because (...)
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  • Locke vs. Hume: Who Is the Better Concept-Empiricist?Ruth Weintraub - 2007 - Dialogue 46 (3):481-500.
    According to the received view, Hume is a much more rigorous and consistent concept-empiricist than Locke. Hume is supposed to have taken as a starting point Locke's meaning-empiricism, and worked out its full radical implications. Locke, by way of contrast, cowered from drawing his theory's strange consequences. The received view about Locke's and Hume's concept-empiricism is mistaken, I shall argue. Hume may be more uncompromising (although he too falters), but he is not more rigorous than Locke. It is not because (...)
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  • Hume's distinction between impressions and ideas.Samuel C. Rickless - 2018 - European Journal of Philosophy 26 (4):1222-1237.
    An important part of Hume's philosophy is grounded in a fundamental distinction between two kinds of perceptions: impressions and ideas. Existing views of the distinction are that the former are livelier than the latter, that the former are causally prior to the latter, that the latter are copies of the former, that the former but not the latter are perceptions of an objective realm, and that the former are feelings whereas the latter are thoughts. I argue that all of these (...)
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