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Donald C. Ainslie [21]Donald Ainslie [11]Donald Cameron Ainslie [1]
  1. Hume's True Scepticism.Donald C. Ainslie - 2015 - Oxford University Press UK.
    David Hume is famous as a sceptical philosopher but the nature of his scepticism is difficult to pin down. Hume's True Scepticism provides the first sustained interpretation of Part 4 of Book 1 of Hume's Treatise: his deepest engagement with sceptical arguments, in which he notes that, while reason shows that we ought not to believe the verdicts of reason or the senses, we do so nonetheless. Donald C. Ainslie addresses Hume's theory of representation; his criticisms of Locke, Descartes, and (...)
     
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  2. Consciousness and Personal Identity.Owen Ware & Donald C. Ainslie - 2014 - In Aaron Garrett (ed.), The Routledge Companion to Eighteenth Century Philosophy. Routledge. pp. 245-264.
    This paper offers an overview of consciousness and personal identity in eighteenth-century philosophy. Locke introduces the concept of persons as subjects of consciousness who also simultaneously recognize themselves as such subjects. Hume, however, argues that minds are nothing but bundles of perceptions, lacking intrinsic unity at a time or across time. Yet Hume thinks our emotional responses to one another mean that persons in everyday life are defined by their virtues, vices, bodily qualities, property, riches, and the like. Rousseau also (...)
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  3. Scepticism About Persons in Book II of Hume's Treatise.Donald C. Ainslie - 1999 - Journal of the History of Philosophy 37 (3):469-492.
  4. Adequate Ideas and Modest Scepticism in Hume's Metaphysics of Space.Donald C. Ainslie - 2010 - Archiv für Geschichte der Philosophie 92 (1):39-67.
    In the Treatise of Human Nature , Hume argues that, because we have adequate ideas of the smallest parts of space, we can infer that space itself must conform to our representations of it. The paper examines two challenges to this argument based on Descartes's and Locke's treatments of adequate ideas, ideas that fully capture the objects they represent. The first challenge, posed by Arnauld in his Objections to the Meditations , asks how we can know that an idea is (...)
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  5.  25
    Feminists Rethink the Self.Donald Ainslie & Diana Tietjens Meyers - 1999 - Philosophical Review 108 (1):110.
    The idea that the self is in need of rethinking, as the title to this collection of essays suggests, presupposes that the self has already been “thought.” And indeed it has—both explicitly, by philosophers, and implicitly, in the practices of everyday life. For philosophers, this thinking about the self has taken place largely in abstract terms; persons have been treated as metaphysical-cum-moral subjects, disembodied minds that could plausibly be split from or melded with other such minds, or as rational agents, (...)
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  6.  87
    Bioethics and the Problem of Pluralism.Donald C. Ainslie - 2002 - Social Philosophy and Policy 19 (2):1-28.
    The state that we inhabit plays a significant role in shaping our lives. For not only do its institutions constrain the kinds of lives we can lead, but it also claims the right to punish us if our choices take us beyond what it deems to be appropriate limits. Political philosophers have traditionally tried to justify the state's power by appealing to their preferred theories of justice, as articulated in complex and wide-ranging moral theories—utilitarianism, Kantianism, and the like. One of (...)
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  7.  54
    Character Traits and the Humean Approach to Ethics.Donald Ainslie - 2007 - Poznan Studies in the Philosophy of the Sciences and the Humanities 94 (1):79-110.
  8. Hume’s Reflections on the Identity and Simplicity of Mind.Donald C. Ainslie - 2001 - Philosophy and Phenomenological Research 62 (3):557-578.
    The article presents a new interpretation of Hume’s treatment of personal identity, and his later rejection of it in the “Appendix” to the Treatise. Hume’s project, on this interpretation, is to explain beliefs about persons that arise primarily within philosophical projects, not in everyday life. The belief in the identity and simplicity of the mind as a bundle of perceptions is an abstruse belief, not one held by the “vulgar” who rarely turn their minds on themselves so as to think (...)
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  9.  20
    Hume, a Scottish Socrates?: Critical Notice of Terence Penelhum, Themes in Hume: The Self, The Will, Religion. [REVIEW]Donald C. Ainslie - 2003 - Canadian Journal of Philosophy 33 (1):133-154.
  10.  6
    Bioethics And The Problem Of Pluralism.Donald Ainslie - 2002 - Social Philosophy and Policy 19 (2):1-28.
    The state that we inhabit plays a significant role in shaping our lives. For not only do its institutions constrain the kinds of lives we can lead, but it also claims the right to punish us if our choices take us beyond what it deems to be appropriate limits. Political philosophers have traditionally tried to justify the state's power by appealing to their preferred theories of justice, as articulated in complex and wide-ranging moral theories—utilitarianism, Kantianism, and the like. One of (...)
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  11.  96
    The Problem of the National Self in Hume’s Theory of Justice.Donald C. Ainslie - 1995 - Hume Studies 21 (2):289-313.
  12.  36
    Review: Hume, a Scottish Socrates? [REVIEW]Donald C. Ainslie - 2003 - Canadian Journal of Philosophy 33 (1):133 - 154.
  13. Principlism.Donald C. Ainslie - forthcoming - Encyclopedia of Bioethics.
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  14.  13
    Hume’s Reflections on the Identity and Simplicity of Mind.Donald C. Ainslie - 2001 - Philosophy and Phenomenological Research 62 (3):557-578.
    The article presents a new interpretation of Hume’s treatment of personal identity, and his later rejection of it in the “Appendix” to the Treatise. Hume’s project, on this interpretation, is to explain beliefs about persons that arise primarily within philosophical projects, not in everyday life. The belief in the identity and simplicity of the mind as a bundle of perceptions is an abstruse belief, not one held by the “vulgar” who rarely turn their minds on themselves so as to think (...)
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  15. Hume's Scepticism and Ancient Scepticisms.Donald Ainslie - 2003 - In Jon Miller & Brad Inwood (eds.), Hellenistic and Early Modern Philosophy. Cambridge University Press. pp. 255--60.
     
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  16.  53
    Hume Studies Referees 2005–2006.Kate Abramson, Donald Ainslie, Lilli Alanen, Julia Annas, Margaret Atherton, Carla Bagnoli, Donald Baxter, Martin Bell, Richard Bett & Colin Bird - 2006 - Hume Studies 32 (2):391-393.
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  17.  22
    AIDS and Sex: Is Warning a Moral Obligation?Donald C. Ainslie - 2002 - Health Care Analysis 10 (1):49-66.
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  18.  97
    Projection and Realism in Hume's Philosophy. By P. J. E. Kail. [REVIEW]Donald C. Ainslie - 2009 - Metaphilosophy 40 (2):292-296.
    Peter Kail’s comprehensive, thoughtful, and challenging book focuses on Hume’s use of projectionFthe appeal to mental phenomena to explain manifest features of the worldFin his treatments of external objects, causation, and morality. Almost all interpreters of Hume acknowledge a role for projection, but Kail is the first to unpack the metaphor, and to show the different ways in which projection works in different domains.
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  19.  45
    Hume Studies Referees, 2000-2001.Donald Ainslie, Kate Abramson, Karl Ameriks, Elizabeth Ashford, Martin Bell, Simon Blackburn, Martha Bolton, M. A. Box, Vere Chappell & Rachel Cohan - 2001 - Hume Studies 27 (2):371-372.
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  20.  40
    Hume Studies Referees, 2004–2005.Donald Ainslie, Julia Annas, Margaret Atherton, Neera Badhwar, Donald Lm Baxter, Martin Bell, Lorraine Besser-Jones, Richard Bett, Simon Blackburn & M. A. Box - 2005 - Hume Studies 31 (2):385-387.
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  21.  42
    Hume Studies Referees, 2002–2003.Kate Abramson, Donald Ainslie, Donald L. M. Baxter, Tom L. Beauchamp, Martin Bell, Richard Bett, John Bricke, Philip Bricker, Justin Broackes & Stephen Buckle - 2003 - Hume Studies 29 (2):403-404.
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  22.  31
    Freedom and Moral Sentiment. [REVIEW]Donald Ainslie - 1997 - Philosophical Review 106 (4):596-598.
  23.  53
    Reason and Feeling in Hume's Action Theory and Moral Philosophy: Hume's Reasonable Passion. [REVIEW]Donald C. Ainslie - 1999 - Hume Studies 25 (1/2):266-269.
    Generally speaking, there are two ways to oppose another philosopher's view. You can argue against it—for example, by finding counterexamples, showing that it entails various unpalatable or absurd conclusions, or by raising objections to the arguments offered in its support. Or you can offer an alternative account of the issue in question. These two sorts of responses are, of course, complementary, and Hume uses both in his attempt to reveal the errors of traditional approaches to ethics. While Hume's negative arguments (...)
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  24.  31
    Reason and Feeling in Hume's Action Theory and Moral Philosophy: Hume's Reasonable Passion (Review). [REVIEW]Donald C. Ainslie - 1999 - Hume Studies 25 (1):266-269.
    Generally speaking, there are two ways to oppose another philosopher's view. You can argue against it—for example, by finding counterexamples, showing that it entails various unpalatable or absurd conclusions, or by raising objections to the arguments offered in its support. Or you can offer an alternative account of the issue in question. These two sorts of responses are, of course, complementary, and Hume uses both in his attempt to reveal the errors of traditional approaches to ethics. While Hume's negative arguments (...)
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  25.  28
    Hume Studies Referees, 2007–2008.Donald Ainslie, Carla Bagnoli, Donald Baxter, Tom Beauchamp, Helen Beebee, Martin Bell, Deborah Boyle, John Bricke, Deborah Brown & Dorothy Coleman - 2008 - Hume Studies 34 (2):323-324.
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  26.  17
    Hume, a Scottish Locke? Comments on Terence Penelhum's Hume.Donald C. Ainslie - 2012 - Canadian Journal of Philosophy 42 (S1):161-170.
    Where Terence Penelhum sees a deep continuity between John Locke's theory of ideas and David Hume's theory of perceptions, I argue that the two philosophers disagree over some fundamental issues in the philosophy of mind. While Locke treats ideas as imagistic objects that we recognize as such by a special kind of inner consciousness, Hume thinks that we do not normally recognize the imagistic content of our perceptions, and instead unselfconsciously take ourselves to sense a shared public world. My disagreement (...)
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  27.  52
    `Watching' Medicine: Do Bioethicists Respect Patients' Privacy?Donald C. Ainslie - 2000 - Theoretical Medicine and Bioethics 21 (6):537-552.
    Agich has identified `watching' – the formal orinformal observation of the medical setting – as oneof the four main roles of the clinical bioethicist. By an analysis of a case study involving a bioethicsstudent who engaged in watching at an HIV/AIDS clinicas part of his training, I raise questions about theethical justification of watching. I argue that theinvasion of privacy that watching entails makes theactivity unacceptable unless the watcher has receivedprior consent from the patients who are beingobserved. I conclude that, (...)
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  28.  19
    Hume's "Life" and the Virtues of the Dying.Donald C. Ainslie - 2006 - In Thomas Mathien & D. G. Wright (eds.), Autobiography as Philosophy: The Philosophical Uses of Self-Presentation. Routledge.
  29.  38
    Review of Marina Frasca-Spada, P. J. E. Kail (Eds.), Impressions of Hume[REVIEW]Donald C. Ainslie - 2006 - Notre Dame Philosophical Reviews 2006 (4).
  30.  10
    Freedom and Moral Sentiment: Hume’s Way of Naturalizing Responsibility. [REVIEW]Donald Ainslie - 1997 - Philosophical Review 106 (4):596.
    Among the most serious objections to naturalism in ethics is that it fails to account for human freedom. By investigating morality from a scientific perspective, this objection runs, we lose sight of how we are not merely caused to act by whatever complex of desires happens to be preponderant at a particular moment, of how we are able to determine for ourselves a particular course of action. Moreover, since it is only in virtue of this capacity of self-determination that we (...)
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  31.  12
    Questioning Bioethics AIDS, Sexual Ethics, and the Duty to Warn.Donald C. Ainslie - 1999 - Hastings Center Report 29 (5):26-35.
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  32. The Cambridge Companion to Hume's Treatise.Donald C. Ainslie & Annemarie Butler (eds.) - 2014 - Cambridge: Cambridge University Press.
    Revered for his contributions to empiricism, skepticism and ethics, David Hume remains one of the most important figures in the history of Western philosophy. His first and broadest work, A Treatise of Human Nature, comprises three volumes, concerning the understanding, the passions and morals. He develops a naturalist and empiricist program, illustrating that the mind operates through the association of impressions and ideas. This Companion features essays by leading scholars that evaluate the philosophical content of the arguments in Hume's Treatise (...)
     
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