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  1. Virtudes y utilidad en David Hume y Jeremy Bentham.José L. Tasset - 2016 - Agora 36 (1).
    En este trabajo me voy a centrar en el análisis de la poco conocida crítica de la teoría de las virtudes de David Hume llevada a cabo por el padre del Utilitarismo clásico, Jeremy Bentham. Este trabajo defiende que la perspectiva humeana en esa teoría, basada en la distinción primordial entre virtudes naturales y artificiales, no sólo es compatible con el utilitarismo clásico, a pesar de las críticas de Jeremy Bentham, sino que puede contribuir a mejorarlo y desarrollarlo por medio (...)
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  • Hume and Human Error.Mark Hooper - unknown
  • Reason and Political Economy in Hume.Erik W. Matson - 2019 - Erasmus Journal for Philosophy and Economics 12 (1):26-51.
    This paper examines some connections between Hume’s epistemology in his Treatise of Human Nature and his political economy. I make three claims: First, I argue that it is the development of Hume’s account of the faculty of reason in Book I of the Treatise that leads him to emphasize social science—including political economy—and the humanities over more abstract modes of intellectual inquiry. Second, I argue that Hume’s conception of reason has implications for his methodology in political economy. His perception of (...)
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  • What Motive to Virtue? Early Modern Empirical Naturalist Theories of Moral Obligation.Brady John Hoback - unknown
    In this dissertation, I argue for a set of interpretations regarding the relationship between moral obligation and reasons for acting in the theories of Hobbes, Hutcheson, and Hume. Several commentators have noted affinities between these naturalist moral theories and contemporary ethical internalism. I argue that attempts to locate internalist theses in these figures are not entirely successful in any clear way. I follow Stephen Darwall's suggestion that addressing the question “why be moral?” is one of the fundamental problems of modern (...)
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  • The Absence of God and Its Contextual Significance for Hume.David Fergusson - 2013 - Journal of Scottish Philosophy 11 (1):69-85.
    Hume's thoroughgoing religious scepticism is set within the context of the Scottish Enlightenment. Against some interpreters, it is argued that, although elusive, his ‘attenuated deism’ (Gaskin) is not wholly dismissive of all forms of religious thought and practice. His position is further compared with contemporary expressions of ‘new atheism’. Despite some obvious similarities, Hume's position is judged more nuanced both in terms of content and rhetorical strategy.
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  • Instinto e razão na natureza humana, segundo Hume e Darwin.José Claudio Morelli Matos - 2007 - Scientiae Studia 5 (3):263-286.
  • Hume Sobre a Volição E a Faculdade da Vontade/Hume on Volition and the Faculty of the Will.Franco Nero Antunes Soares - 2013 - Natureza Humana 15 (1).
    Meu objetivo neste artigo é defender que podem ser atribuídos sentidos distintos para os termos “vontade” e “volição” na filosofia de Hume. Ao contrário das interpretações tradicionais, sustento que Hume não identifica vontade e volição. Inicialmente, apresento argumentos de Hobbes e Locke contra a concepção escolástica sobre a produção de ações voluntárias e defendo que Hume associa-se a esses dois filósofos. A seguir, apresento os argumentos da interpretação tradicional que identifica vontade e volição na filosofia humeana e também algumas objeções (...)
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  • What the Wise Ought Believe: A Voluntarist Interpretation of Hume's General Rules.Ryan Hickerson - 2013 - British Journal for the History of Philosophy 21 (6):1133-1153.
    This paper advances an interpretation of what Hume called ‘the general rules’: natural principles of belief-formation that nevertheless can be augmented via reflection. According to Hume, reflection is, in part, what separates the wise from the vulgar. In this paper, I argue that for Hume being wise must therefore be, to some degree, voluntary. Hume faced a significant problem in attempting to reconcile his epistemic normativity, i.e. his claims about what we ought to believe, with his largely involuntarist theory of (...)
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  • Women, Animals, and the Unknown : Hume's Philosophy of Nature.Peter Trnka - 1997 - Journal of the British Society for Phenomenology 28 (3):255-272.
  • Hume on Space, Geometry, and Diagrammatic Reasoning.Graciela De Pierris - 2012 - Synthese 186 (1):169-189.
    Hume’s discussion of space, time, and mathematics at T 1.2 appeared to many earlier commentators as one of the weakest parts of his philosophy. From the point of view of pure mathematics, for example, Hume’s assumptions about the infinite may appear as crude misunderstandings of the continuum and infinite divisibility. I shall argue, on the contrary, that Hume’s views on this topic are deeply connected with his radically empiricist reliance on phenomenologically given sensory images. He insightfully shows that, working within (...)
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  • Reasons to Act and Believe: Naturalism and Rational Justification in Hume’s Philosophical Project.Don Garrett - 2007 - Philosophical Studies 132 (1):1-16.
    Is Hume a naturalist? Does he regard all or nearly all beliefs and actions as rationally unjustified? In order to settle these questions, it is necessary to examine their key terms and to understand the character-especially the normative character-of Hume's philosophical project. This paper argues that Hume is a naturalist-and, in particular, both a moral and an epistemic naturalist-in quite robust ways; and that Hume can properly regard many actions and beliefs as "rationally justified" in several different senses of that (...)
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  • The Constraints of Hume’s Naturalism.Barry Stroud - 2006 - Synthese 152 (3):339 - 351.
  • Reading Hume's Inference From Constancy From the Vulgar Standpoint.Kien-How Goh - 2012 - Journal of Scottish Philosophy 10 (2):237-253.
    Recent work on Hume's Theory of Perception has shown that Hume takes the appearance of impressions to vary according to the ideas under which they are subsumed. In this paper, I argue that the vulgar position in the section where he discusses the Inference from Constancy is characterised by an ideal primordial state of mind where impressions are directly encountered without being subsumed under any idea. In particular, impressions which are not subsumed under the idea of a perception do not (...)
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  • The Empathic Bases of Moral Behaviour.Silveira Matheus de Mesquita - 2017 - Conjectura: Filosofia E Educação 22 (Espec):2-22.
    This article aims to examine the possibility to explain the basis of moral behaviour in natural terms consistent with evolutionary theory. The defense position begins with the clarification of the concept of empathy, as done by Hume and Darwin, plus contemporary research in the areas of neuroscience, evolutionary psychology and ethology. My argument points in favor of the hypothesis that socially relevant emotions are regulators of social behaviour, being a criterion for distinguishing between moral and purely social relations. What should (...)
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  • O papel da empatia e das emoções nas distinções morais/The role of empathy and emotions in moral distinctions.Matheus de Mesquita Silveira & Adriano Naves de Brito - 2013 - Natureza Humana 15 (2).
    Este artigo tem como tema central o problema do fundamento das distinções morais, conforme proposto por David Hume na obra Investigações sobre os princípios da moral e, mais especificamente, o problema da motivação moral, tomando como foco o papel que as emoções e a empatia têm no comportamento em sociedade de animais de vida social complexa. No que tange a essa questão, a importância dada aos afetos pela tese humeana será relacionada com a teoria evolucionista. A fim de ilustrar esse (...)
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  • Darwin and the Political Economists: Divergence of Character.Silvan S. Schweber - 1980 - Journal of the History of Biology 13 (2):195-289.
    Several stages can be identified in Darwin's effort to formulate natural selection. The first stage corresponded, roughly speaking, to the period up to 1844. It was characterized by Darwin's attempt to base his model of geographic speciation on an individualistic dynamics, with species understood as reproductively isolated populations. Toward the end of this period, Darwin's ignorance of the laws of variations and heredity led him to adopt varieties and species as the units of variations. This had the extremely important effect (...)
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