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Donald C. Ainslie [23]Donald Cameron Ainslie [1]
  1.  63
    Hume’s True Scepticism.Donald C. Ainslie - 2015 - Oxford, GB: 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. Scepticism About Persons in Book II of Hume's Treatise.Donald C. Ainslie - 1999 - Journal of the History of Philosophy 37 (3):469-492.
    In lieu of an abstract, here is a brief excerpt of the content:Scepticism About Persons in Book II of Hume’s TreatiseDonald C. AinslieBook ii of Hume’s Treatise—especially its first two Parts on the “indirect passions” of pride, humility, love, and hatred—has mystified many of its interpreters.1 Hume clearly thinks these passions are important: Not only does he devote more space to them than to his treatment of causation, but in the “Abstract” to the Treatise, he tells us that Book II (...)
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  3. 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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  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.  40
    Hume on Personal Identity.Donald C. Ainslie - 2008 - In Elizabeth Schmidt Radcliffe (ed.), A Companion to Hume. Malden, MA: Wiley-Blackwell. pp. 140–156.
    This chapter contains section titled: Introduction Locke on Personal Identity Hume's Critique of Locke The Belief in Mental Unity Hume's Second Thoughts Some Interpretations Unity in Reflection References.
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  6. 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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  7. Consciousness and Personal Identity.Owen Ware & Donald C. Ainslie - 2014 - In Aaron Garrett (ed.), The Routledge Companion to Eighteenth Century Philosophy. New York: 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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  8.  9
    Sextus, Montaigne, Hume: Pyrrhonizers by Brian C. Ribeiro (review).Donald C. Ainslie - 2024 - Journal of the History of Philosophy 62 (3):517-518.
    In lieu of an abstract, here is a brief excerpt of the content: Reviewed by Sextus, Montaigne, Hume: Pyrrhonizers by Brian C. Ribeiro Donald C. Ainslie Brian C. Ribeiro. Sextus, Montaigne, Hume: Pyrrhonizers. Brill: Leiden, 2021. Pp. 165. Hardback, $154.00. Brian C. Ribeiro’s Sextus, Montaigne, Hume: Pyrrhonizers is a charming and quirky investigation of his three titular skeptics. It is perhaps best understood as a skeptical investigation of skepticism. By that I mean that, like a good Pyrrhonist, Ribeiro explains how (...)
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  9.  37
    Questioning Bioethics AIDS, Sexual Ethics, and the Duty to Warn.Donald C. Ainslie - 1999 - Hastings Center Report 29 (5):26-35.
    Bioethicists have virtually assumed that Tarasoff generated a duty to warn the sexual partners of an HIV‐positive man that they risked infection. Yet given the views of sex and of AIDS that have evolved in the gay community, in many cases the parallels to Tarasoff do not hold. Bioethicists should at the least attend to the community's views, and indeed should go beyond doing mere “professional ethics” to participate in the moral self‐exploration in which these views are located.
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  10.  31
    Précis of Hume's True Scepticism.Donald C. Ainslie - 2019 - Hume Studies 45 (1):95-99.
    In Hume's True Scepticism, I offer a new interpretation of David Hume's epistemology and philosophy of mind as presented in A Treatise of Human Nature.1 I approach this task by developing what I take to be the first comprehensive2 investigation of Part 4 of Book 1. The arguments Hume offers there have frequently been addressed by the secondary literature in a piecemeal fashion, especially his account of personal identity and of our belief in the external world. But I argue in (...)
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  11.  30
    Reply to My Critics.Donald C. Ainslie - 2019 - Hume Studies 45 (1):129-141.
    I owe thanks to Annemarie Butler, Jonathan Cottrell, and Barry Stroud for their thoughtful criticism of my interpretation in Hume's True Scepticism of David Hume's epistemology and philosophy of mind as presented in A Treatise of Human Nature.1 Butler focuses on my account of the mental mechanisms Hume provides for our everyday beliefs about external objects. She also challenges my appeal to what Hume calls "secondary" ideas in my explanation of Humean introspection. Cottrell raises questions about my interpretation of perceptions (...)
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  12.  39
    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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  13. The Problem of the National Self in Hume's Theory of Justice.Donald C. Ainslie - 1995 - Hume Studies 21 (2):289-313.
  14.  39
    AIDS and Sex: Is Warning a Moral Obligation?Donald C. Ainslie - 2002 - Health Care Analysis 10 (1):49-66.
    Common-sense holds that morality requirespeople who know that they are infected with theHuman Immunodeficiency Virus (HIV) to disclosethis fact to their sexual partners. But manygay men who are HIV-positive do not disclose,and AIDS Service Organizations (ASOs) promotepublic-health policies based on safer sex byall, rather than disclosure by those who knowthat they are infected. The paper shows thatthe common-sense view follows from a minimalsexual morality based on consent. ASOs'seeming rejection of the view follows fromtheir need to take seriously widespreadweakness of will (...)
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  15.  37
    Hume's "life" and the virtues of the dying.Donald C. Ainslie - 2005 - In Thomas Mathien & D. G. Wright (eds.), Autobiography as Philosophy: The Philosophical Uses of Self-Presentation. New York: Routledge.
  16. Principlism.Donald C. Ainslie - 1982 - In Warren T. Reich (ed.), Encyclopedia of Bioethics. Macmillan.
     
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  17.  67
    `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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  18.  53
    Review: Hume, a Scottish Socrates? [REVIEW]Donald C. Ainslie - 2003 - Canadian Journal of Philosophy 33 (1):133 - 154.
  19.  42
    Hume, a Scottish Socrates? [REVIEW]Donald C. Ainslie - 2003 - Canadian Journal of Philosophy 33 (1):133-154.
  20. 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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  21.  75
    (1 other version)Reason and Feeling in Hume's Action Theory and Moral Philosophy. [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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  22.  62
    Review of Marina Frasca-spada, P. J. E. Kail (eds.), Impressions of Hume[REVIEW]Donald C. Ainslie - 2006 - Notre Dame Philosophical Reviews 2006 (4).