Abstract

In lieu of an abstract, here is a brief excerpt of the content:360 HUME'S NATURALI Z EP PHILOSOPHY In "Epistemology Naturalized," Quine claimed that the failure of reductive-foundationalist attempts in epistemology, after the model of Carnap' s Aufbau, must lead to a redefinition of epistemology's task. Instead of setting out to reconstruct the whole fabric of our knowledge from absolute data through deductive operations, we should investigate how human subjects derive their knowledge of nature from sensory inputs. Thus epistemology is to be conceived as a branch of natural science, cognate with psychology, not as the study of the foundations of science any more. In the present paper, I will first outline Quine's position and his related interpretation of Hume's philosophical enterprise. Then, I will try to assess the relevance and fairness of Quine's account and consider in what measure it allows us to understand the novelty of Hume's conception of philosophy, since Hume also advocated a nonfoundationalist conception of philosophy which bears some striking analogy to naturalized epistemology. Finally, I will suggest which consequences are to be drawn from this unusual view of Hume, especially as regards the self-reference of philosophy. Quine's position in the matter of epistemology is well known. For him, under its traditional form and program, epistemology used to deal with the foundations of science, be it mathematics or the science of nature. This foundationalist approach had two connected aspects, one which Quine calls conceptual; the other he calls doctrinal. As Quine 361 puts it "the conceptual studies are concerned with clarifying concepts by defining them, some in terms of others" (Quine, p. 69). In the same manner, the doctrinal studies attempt to establish laws "by proving them, some on the basis of others" (Quine, p. 69). Derivative concepts will be defined in terms of the clearer ones and complex laws will be proved from primitive and obvious ones. Thus the traditional or classical conception of epistemology involves simultaneously a theory of concepts or meanings and a theory of truth. These two branches (Quine speaks of a duality of structure or bifurcation) converge so as to provide an analysis of the way our knowledge of nature -- and our knowledge in general — stems from and is built upon our sensory experience which validates it. In so characterizing epistemology, Quine simply restates in his own terms the f oundationalist and reductivist program of positivist epistemology, which itself tied in with the logicist program in mathematics. Then Quine suggests that Hume dealt with both sides of this program, the conceptual and the doctrinal. To begin with, Hume developed what might be called a theory of concepts or meanings in terms of our sensory data. Such is the point of his theory of ideas which consists in tracing them back to the original impressions they are derived from. In spite of its limitations, which hinge on the lack of an approach in terms of statements, Hume's phenomenalism does the job of a theory of meaning and concepts. Hume also attempted to give an answer to the question of the truth of our knowledge. In this case again, his phenomenalist stand allows him to account for the truth of our singular statements concerning our perceptions, even though this result is achieved at the cost of identifying objects and sensory data. 362 However, when Hume comes to general statements and singular statements concerning future events, his attempt fails. This is not surprising. According to Quine, if it were possible to improve on Hume's theory of meaning and concepts, especially through the use of contextual definition techniques, by contrast, all the attempts to logically derive the truth of our knowledge from true premises have failed. In matter of induction, we are not one step further than Hume was. "The most modest of generalizations about observable traits will cover more cases than its utterer can have had occasions actually to observe. The hopelessness of grounding natural science upon immediate experience in a firmly logical way was acknowledged" (Quine, p. 74). Or "the Humean predicament is the human predicament." For Quine, foundationalist attempts of the sort Hume engaged in involve two cardinal principles of empiricism which remain unchallenged. One of these principles is to the effect...