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DAVID HUME (/ˈhjuːm/ ; born DAVID HOME; 7 May 1711 NS (26 April 1711 OS ) – 25 August 1776) was a Scottish philosopher , historian , economist , and essayist , who is best known today for his highly influential system of philosophical empiricism , skepticism , and naturalism .

Hume's empiricist approach to philosophy places him with John Locke
John Locke
, Francis Bacon
Francis Bacon
, and Thomas Hobbes
Thomas Hobbes
as a British Empiricist . Beginning with his A Treatise of Human Nature (1739), Hume strove to create a total naturalistic science of man that examined the psychological basis of human nature. Against philosophical rationalists , Hume held that passion rather than reason governs human behaviour and argued against the existence of innate ideas , positing that all human knowledge is ultimately founded solely in experience ; Hume thus held that genuine knowledge must either be directly traceable to objects perceived in experience, or result from abstract reasoning about relations between ideas which are derived from experience, calling the rest "nothing but sophistry and illusion", a dichotomy later given the name Hume\'s fork .

In what is sometimes referred to as Hume\'s problem of induction , he argued that inductive reasoning , and belief in causality cannot ultimately be justified rationally; our trust in causality and induction instead results from custom and mental habit, and are attributable to only the experience of "constant conjunction " rather than logic : for we can never, in experience, perceive that one event causes another, but only that the two are always conjoined, and to draw any inductive causal inferences from past experience first requires the presupposition that the future will be like the past, a presupposition which cannot be grounded in prior experience without already being presupposed. Hume's anti-teleological opposition to the argument for God's existence from design is generally regarded as the most intellectually significant such attempt to rebut the teleological argument prior to Darwin.

Hume was also a sentimentalist who held that ethics are based on emotion or sentiment rather than abstract moral principle, famously proclaiming that " Reason
Reason
is, and ought only to be the slave of the passions" . Some contemporary scholars view Hume's moral theory as a unique attempt to synthesize the modern sentimentalist moral tradition to which Hume belonged, with the virtue ethics tradition of ancient philosophy , with which Hume concurred in regarding traits of character, rather than acts or their consequences , as ultimately the proper objects of moral evaluation. Hume's moral theory maintained an early commitment to naturalistic explanations of moral phenomena, and is usually taken to have first clearly expounded the is–ought problem , or the idea that a statement of fact alone can never give rise to a normative conclusion of what ought to be done. Hume also influentially denied that humans have an actual conception of the self, positing that we experience only a bundle of sensations , and that the self is nothing more than this bundle of causally-connected perceptions. Hume's compatibilist theory of free will takes causal determinism as fully compatible with human freedom, and has proved extremely influential on subsequent moral philosophy .

While Hume was derailed in his attempts to start a university career by protests over his "atheism," and bemoaned that his literary debut, A Treatise of Human Nature 'fell dead-born from the press', Hume nevertheless found literary success in his lifetime as an essayist, and a career as a librarian at the University of Edinburgh
Edinburgh
. His tenure there, and the access to research materials it provided, ultimately resulted in Hume's writing the massive six-volume The History of England , which became a bestseller and the standard history of England in its day. Hume described his "love for literary fame" as his "ruling passion" and judged his two late works, the so-called "first" and "second" enquiries, An Enquiry Concerning Human Understanding and An Enquiry Concerning the Principles of Morals , respectively, as his greatest literary and philosophical achievements, asking his contemporaries to judge him on the merits of the later texts alone, rather than the more radical formulations of his early, youthful work, dismissing his philosophical debut as juvenilia : "A work which the Author had projected before he left College." Nevertheless, despite Hume's protestations, a general consensus exists today that Hume's strongest and most important arguments, and most philosophically distinctive doctrines, are found in the original form they take in the Treatise, begun when Hume was just 23 years old, and now regarded as one of the most important works in the history of Western philosophy
Western philosophy
.

Hume has proved extremely influential on subsequent Western thought , especially on utilitarianism , logical positivism , William James
William James
, Immanuel Kant
Immanuel Kant
, the philosophy of science , early analytic philosophy , cognitive science , theology and other movements and thinkers. Kant himself credited Hume as the spur to his philosophical thought who had awakened him from his "dogmatic slumbers". Contemporary philosophers have opined that "Hume, rivaled only by Darwin , has done the most to undermine in principle our confidence in arguments from design", that "No man has influenced the history of philosophy to a deeper or more disturbing degree", and that Hume's Treatise is "the founding document of Cognitive Science
Cognitive Science
" and one of the most important philosophical works written in English. Arthur Schopenhauer
Arthur Schopenhauer
once declared that "there is more to be learned from each page of David Hume than from the collected philosophical works of Hegel, Herbart and Schleiermacher taken together." Hume is thus widely regarded as a pivotal figure in the history of philosophical thought.

CONTENTS

* 1 Biography

* 1.1 Early life and education * 1.2 Career * 1.3 Later years

* 2 Writings

* 2.1 Impressions and ideas * 2.2 Induction and causation * 2.3 The self * 2.4 Practical reason * 2.5 Ethics
Ethics
* 2.6 Aesthetics
Aesthetics
* 2.7 Free will, determinism, and responsibility

* 2.8 Writings on religion

* 2.8.1 Religious views * 2.8.2 Design argument * 2.8.3 Problem of miracles

* 2.9 As historian of England * 2.10 Political theory * 2.11 Contributions to economic thought

* 3 Influence * 4 Family * 5 Works * 6 See also * 7 Notes * 8 References * 9 Bibliography * 10 Further reading * 11 External links

BIOGRAPHY

EARLY LIFE AND EDUCATION

David Hume
David Hume
was the second of two sons born to Joseph Home of Ninewells , an advocate, and his wife The Hon. Katherine (née Falconer), daughter of Sir David Falconer. He was born on 26 April 1711 ( Old Style ) in a tenement on the north side of the Lawnmarket in Edinburgh. Hume's father died when Hume was a child, just after his second birthday, and he was raised by his mother, who never remarried. He changed the spelling of his name in 1734, because of the fact that his surname Home, pronounced Hume, was not known in England. Throughout his life Hume, who never married, spent time occasionally at his family home at Ninewells in Berwickshire , which had belonged to his family since the sixteenth century. His finances as a young man were very "slender". His family was not rich and, as a younger son, he had little patrimony to live on. He was therefore forced to make a living somehow.

Hume attended the University of Edinburgh
Edinburgh
at the unusually early age of twelve (possibly as young as ten) at a time when fourteen was normal. At first, because of his family, he considered a career in law , but came to have, in his words, "an insurmountable aversion to everything but the pursuits of Philosophy
Philosophy
and general Learning; and while fanceyed I was poring over Voet and Vinnius , Cicero
Cicero
and Virgil were the Authors which I was secretly devouring". He had little respect for the professors of his time, telling a friend in 1735 that "there is nothing to be learnt from a Professor, which is not to be met with in Books". Hume did not graduate.

Aged around 18, he made a philosophical discovery that opened up to him "a new Scene of Thought", which inspired him "to throw up every other Pleasure
Pleasure
or Business to apply entirely to it". He did not recount what this scene was, and commentators have offered a variety of speculations. One popular interpretation, prominent in contemporary Hume scholarship, is that the new "scene of thought" was Hume's realization that Francis Hutcheson\'s "moral sense" theory of morality could be applied to the understanding as well. Due to this inspiration, Hume set out to spend a minimum of ten years reading and writing. He soon came to the verge of a mental breakdown , suffering from what a doctor diagnosed as the "Disease of the Learned". Hume wrote that it started with a coldness, which he attributed to a "Laziness of Temper", that lasted about nine months. Later, some scurvy spots broke out on his fingers. This was what persuaded Hume's physician to make his diagnosis. Hume wrote that he "went under a Course of Bitters and Anti-Hysteric Pills", taken along with a pint of claret every day. Hume also decided to have a more active life to better continue his learning. His health improved somewhat, but, in 1731, he was afflicted with a ravenous appetite and palpitations of the heart. After eating well for a time, he went from being "tall, lean and raw-bon'd" to being "sturdy, robust healthful-like". Indeed, Hume would become well known in his time for his "corpulence", and his fondness for good port and cheese.

CAREER

At 25 years of age, Hume, although of noble ancestry, had no source of income and no learned profession. As was common at his time, he became a merchant's assistant, but he had to leave his native Scotland. He travelled via Bristol
Bristol
to La Flèche in Anjou, France. There he had frequent discourse with the Jesuits
Jesuits
of the College of La Flèche .

He worked for four years on his first major work, A Treatise of Human Nature , subtitled "Being an Attempt to Introduce the Experimental Method of Reasoning into Moral Subjects", completing it in 1738 at the age of 28. Although many scholars today consider the Treatise to be Hume's most important work and one of the most important books in Western philosophy, the critics in Great Britain at the time did not agree, describing it as "abstract and unintelligible". As Hume had spent most of his savings during those four years, he resolved "to make a very rigid frugality supply my deficiency of fortune, to maintain unimpaired my independency, and to regard every object as contemptible except the improvements of my talents in literature". Despite the disappointment, Hume later wrote, "Being naturally of a cheerful and sanguine temper, I soon recovered from the blow and prosecuted with great ardour my studies in the country." There, in an attempt to make his larger work better known and more intelligible, he published the An Abstract of a Book
Book
lately Published as a summary of the main doctrines of the Treatise, without revealing its authorship. Although there has been some academic speculation as to who actually wrote this pamphlet it is generally regarded as Hume's creation.

After the publication of Essays Moral and Political in 1741, which was included in the later edition called Essays, Moral, Political, and Literary , Hume applied for the Chair of Pneumatics and Moral Philosophy
Philosophy
at the University of Edinburgh. However, the position was given to William Cleghorn after Edinburgh
Edinburgh
ministers petitioned the town council not to appoint Hume because he was seen as an atheist . An engraving of Hume from the first volume of his The History of England, 1754

During the 1745 Jacobite rising , Hume tutored the Marquess of Annandale (1720–92), who was "judged to be a lunatic". This engagement ended in disarray after about a year. However, it was then that Hume started his great historical work The History of England . This took him fifteen years and ran to over a million words. During this time he was also involved with the Canongate Theatre through his friend John Home , a preacher.

In this context, he associated with Lord Monboddo and other Scottish Enlightenment luminaries in Edinburgh. From 1746, Hume served for three years as secretary to General James St Clair , who was envoy to the courts of Turin
Turin
and Vienna
Vienna
. At that time Hume also wrote Philosophical Essays Concerning Human Understanding, later published as An Enquiry Concerning Human Understanding . Often called the First Enquiry, it proved little more successful than the Treatise, perhaps because of the publishing of his short autobiography, My Own Life, which "made friends difficult for the first Enquiry". In 1749 he went to live with his brother in the countryside.

Hume's religious views were often suspect. It was necessary in the 1750s for his friends to avert a trial against him on the charge of heresy . However, he "would not have come and could not be forced to attend if he said he was not a member of the Established Church". Hume failed to gain the chair of philosophy at the University of Glasgow for his religious views, too. He had published the Philosophical Essays by this time which were decidedly anti-religious. Even Adam Smith , his personal friend who had vacated the Glasgow philosophy chair, was against his appointment out of concern public opinion would be against it.

Hume returned to Edinburgh
Edinburgh
in 1751. In the following year "the Faculty of Advocates chose me their Librarian, an office from which I received little or no emolument, but which gave me the command of a large library". This resource enabled him to continue historical research for The History of England. Hume's volume of Political Discourses, written in 1749 and published by Kincaid "> David Hume's mausoleum by Robert Adam
Robert Adam

From 1763 to 1765, Hume was invited to attend Lord Hertford in Paris, where he became secretary to the British embassy. While there he met with Isaac de Pinto and fell out with Jean-Jacques Rousseau
Jean-Jacques Rousseau
. Hume was sufficiently worried about the damage to his reputation from the quarrel with Rousseau (who is generally believed to have suffered from paranoia ) to have authored an account of the dispute, which he titled, appropriately enough "A concise and genuine account of the dispute between Mr. Hume and Mr. Rousseau." In 1765, he served as British Chargé d\'affaires , writing "despatches to the British Secretary of State". He wrote of his Paris life, "I really wish often for the plain roughness of The Poker Club of Edinburgh
Edinburgh
... to correct and qualify so much lusciousness". In 1766, upon returning to Britain, Hume encouraged Lord Hertford to invest in a number of slave plantations, acquired by George Colebrooke and others in the Windward Islands . In 1767, Hume was appointed Under Secretary of State for the Northern Department. Here he wrote that he was given "all the secrets of the Kingdom". In 1769 he returned to James' Court in Edinburgh, and then lived, from 1771 until his death in 1776, at the southwest corner of St. Andrew's Square in Edinburgh's New Town , at what is now 21 Saint David Street. A popular story, consistent with some historical evidence, suggests the street may have been named after Hume.

In the last year of his life, Hume wrote an extremely brief autobiographical essay titled "My Own Life" which summed up his entire life in "fewer than 5 pages", and notably contains many interesting judgments that have been of enduring interest to subsequent readers of Hume. The scholar of 18th century literature Donald Seibert judged it a "remarkable autobiography, even though it may lack the usual attractions of that genre. Anyone hankering for startling revelations or amusing anecdotes had better look elsewhere." Hume here confesses his belief that the"love of literary fame" had served as his "ruling passion" in life, and claims that this desire "never soured my temper, notwithstanding my frequent disappointments." One such disappointment Hume discusses in the mini-autobiography was his disappointment that with the initial literary reception of the Treatise, which he claims to have overcome by means of the success of the Essays: "the work was favourably received, and soon made me entirely forget my former disappointment". Perhaps most notable is Hume's revelation of his own retrospective judgment that his philosophical debut's apparent failure "had proceeded more from the manner than the matter." Hume thus suggests that "I had been guilty of a very usual indiscretion, in going to the press too early." Hume provides an unambiguous self-assessment of the relative value of his works: "my Enquiry concerning the Principles of Morals; which, in my own opinion (who ought not to judge on that subject) is of all my writings, historical, philosophical, or literary, incomparably the best." Hume also makes a number of self-assessments in the essay, writing of his social relations that "My company was not unacceptable to the young and careless, as well as to the studious and literary", noting of his complex relation to religion, as well as the state, that "though I wantonly exposed myself to the rage of both civil and religious factions, they seemed to be disarmed in my behalf of their wonted fury", and professing of his character that "My friends never had occasion to vindicate any one circumstance of my character and conduct." Hume concludes the essay with the frank admission: " I cannot say there is no vanity in making this funeral oration of myself, but I hope it is not a misplaced one; and this is a matter of fact which is easily cleared and ascertained."

Diarist and biographer James Boswell
James Boswell
saw Hume a few weeks before his death, which was from some form of abdominal cancer. Hume told him he sincerely believed it a "most unreasonable fancy" that there might be life after death. This meeting was dramatised in semi-fictional form for the BBC
BBC
by Michael Ignatieff as Dialogue in the Dark. Hume asked that his body be interred in a "simple Roman tomb". In his will he requests that it be inscribed only with his name and the year of his birth and death, "leaving it to Posterity to add the Rest". It stands, as he wished it, on the southwestern slope of Calton Hill
Calton Hill
, in the Old Calton Cemetery . Adam Smith later recounted Hume's amusing speculation that he might ask Charon to allow him a few more years of life in order to see "the downfall of some of the prevailing systems of superstition." The ferryman replied, "You loitering rogue, that will not happen these many hundred years ... Get into the boat this instant".

WRITINGS

In the introduction to A Treatise of Human Nature, Hume wrote, "'Tis evident, that all the sciences have a relation, more or less, to human nature ... Even Mathematics, Natural Philosophy, and Natural Religion, are in some measure dependent on the science of Man." He also wrote that the science of man is the "only solid foundation for the other sciences" and that the method for this science requires both experience and observation as the foundations of a logical argument. On this aspect of Hume's thought, philosophical historian Frederick Copleston wrote that it was Hume's aim to apply to the science of man the method of experimental philosophy (the term that was current at the time to imply Natural philosophy ), and that "Hume's plan is to extend to philosophy in general the methodological limitations of Newtonian physics ".

Until recently, Hume was seen as a forerunner of logical positivism ; a form of anti-metaphysical empiricism. According to the logical positivists, unless a statement could be verified by experience, or else was true or false by definition (i.e. either tautological or contradictory ), then it was meaningless (this is a summary statement of their verification principle ). Hume, on this view, was a proto-positivist, who, in his philosophical writings, attempted to demonstrate how ordinary propositions about objects, causal relations, the self, and so on, are semantically equivalent to propositions about one's experiences.

Many commentators have since rejected this understanding of Humean empiricism, stressing an epistemological (rather than a semantic ) reading of his project. According to this opposing view, Hume's empiricism consisted in the idea that it is our knowledge, and not our ability to conceive, that is restricted to what can be experienced. Hume thought that we can form beliefs about that which extends beyond any possible experience, through the operation of faculties such as custom and the imagination, but he was sceptical about claims to knowledge on this basis.

IMPRESSIONS AND IDEAS

One of the most central doctrines of Hume's philosophy, stated in the very first lines of the Treatise, is his notion that the mind consists of its mental perceptions, or the mental objects which are present to it, and which divide into two categories: impressions and ideas. Hume's Treatise thus opens with the words: 'All the perceptions of the human mind resolve themselves into two distinct kinds, which I shall call IMPRESSIONS and IDEAS." Hume states that "I believe it will not be very necessary to employ many words in explaining this distinction" and commentators have generally taken Hume to mean the distinction between feeling and thinking . Controversially, Hume may regard the difference as in some sense a matter of degree, as he takes "impressions" to be distinguished from ideas, on the basis of their force, liveliness, and vivacity, or what Henry Allison calls the "FLV criterion" in his book on Hume. Ideas are therefore "faint" impressions. For example, experiencing the painful sensation of touching the handle of a hot pan is more forceful than simply thinking about touching a hot pan. According to Hume, impressions are meant to be the original form of all our ideas, and Don Garret has thus coined the term "the copy principle" to refer to Hume's doctrine that all ideas are ultimately all copied from some original impression, whether it be a passion or sensation, from which they derive.

After establishing the forcefulness of impressions and ideas, these two categories are further broken down into simple and complex: simple impressions and ideas, and complex impressions and ideas. Hume states that “simple perceptions or impressions and ideas are such as admit of no distinction nor separation,” while “the complex are the contrary to these, and may be distinguished into parts.” When looking at an apple, a person experiences a variety of color-sensations, which Hume sees as a complex impression. Similarly, a person experiences a variety of taste-sensations, tactile-sensations, and smell-sensations when biting into an apple, with the overall sensation again being a complex impression. Thinking about an apple allows a person to form complex ideas, which are made of similar parts as the complex impressions they were developed from, but which are also less forceful. Hume believes that complex perceptions can be broken down into smaller and smaller parts until perceptions are reached that have no parts of their own, and these perceptions are thereby referred to as being simple.

A person’s imagination, regardless of how boundless it may seem, is confined to the mind’s ability to recombine the information it has already acquired from the body’s sensory experience (the ideas that have been derived from impressions). In addition, “as our imagination takes our most basic ideas and leads us to form new ones, it is directed by three principles of association, namely, resemblance, contiguity, and cause and effect." The principle of resemblance refers to the tendency of ideas to become associated if the objects they represent resemble one another. For example, a person looking at an illustration of a flower can conceive of an idea of the physical flower because the idea of the illustrated object is associated with the idea of the physical object. The principle of contiguity describes the tendency of ideas to become associated if the objects they represent are near to each other in time or space, such as when the thought of one crayon in a box leads a person to think of the crayon continuous to it. Finally, the principle of cause and effect refers to the tendency of ideas to become associated if the objects they represent are causally related, which explains how remembering a broken window can make someone think of the baseball that caused the window to shatter.

Hume elaborates more on this last principle of cause and effect. When a person observes that one object or event consistently produces the same object or event, it results in “an expectation that a particular event (a ‘cause’) will be followed by another event (an ‘effect’) previously and constantly associated with it." Hume calls this principle custom, or habit, saying that “custom…renders our experience useful to us, and makes us expect, for the future, a similar train of events with those which have appeared in the past." However, even though custom can serve as a guide in life, it still only represents an expectation. In other words, “experience cannot establish a necessary connection between cause and effect, because we can imagine without contradiction a case where the cause does not produce its usual effect…the reason why we mistakenly infer that there is something in the cause that necessarily produces its effect is because our past experiences have habituated us to think in this way." Continuing this idea, Hume argues that “only in the pure realm of ideas, logic, and mathematics, not contingent on the direct sense awareness of reality, causation safely…be applied – all other sciences are reduced to probability." He uses this skepticism to reject metaphysics and many theological views on the basis that they are not grounded in fact and observations, and are therefore beyond the reach of human understanding.

INDUCTION AND CAUSATION

The cornerstone of Hume's epistemology is the problem of induction . This may be the area of Hume's thought where his scepticism about human powers of reason is most pronounced. The problem revolves around the plausibility of inductive reasoning , that is, reasoning from the observed behaviour of objects to their behaviour when unobserved. As Hume wrote, induction concerns how things behave when they go "beyond the present testimony of the senses, or the records of our memory". Hume argues that we tend to believe that things behave in a regular manner, meaning that patterns in the behaviour of objects seem to persist into the future, and throughout the unobserved present. Hume's argument is that we cannot rationally justify the claim that nature will continue to be uniform, as justification comes in only two varieties—demonstrative reasoning and probable reasoning —and both of these are inadequate. With regard to demonstrative reasoning, Hume argues that the uniformity principle cannot be demonstrated, as it is "consistent and conceivable" that nature might stop being regular. Turning to probable reasoning, Hume argues that we cannot hold that nature will continue to be uniform because it has been in the past. As this is using the very sort of reasoning (induction) that is under question, it would be circular reasoning . Thus, no form of justification will rationally warrant our inductive inferences.

Hume's solution to this problem is to argue that, rather than reason, natural instinct explains the human practice of making inductive inferences. He asserts that "Nature, by an absolute and uncontroulable necessity has determin'd us to judge as well as to breathe and feel." Agreeing, philosopher John D. Kenyon writes: " Reason
Reason
might manage to raise a doubt about the truth of a conclusion of natural inductive inference just for a moment ... but the sheer agreeableness of animal faith will protect us from excessive caution and sterile suspension of belief." Commentators such as Charles Sanders Peirce
Charles Sanders Peirce
have demurred from Hume's solution, while, some, such as Kant and Karl Popper
Karl Popper
, saw that Hume's analysis "had posed a most fundamental challenge to all human knowledge claims."

The notion of causation is closely linked to the problem of induction. According to Hume, we reason inductively by associating constantly conjoined events. It is the mental act of association that is the basis of our concept of causation. There are at least three interpretations of Hume's theory of causation represented in the literature: (1) the logical positivist; (2) the sceptical realist; and (3) the quasi-realist.

David Hume
David Hume
acknowledged that there are events constantly unfolding, humanity cannot guarantee that these events are caused by events prior or if they are independent instances. Hume opposed the widely accepted theory of Causation that ‘all events have a specific course or reason.’ Therefore Hume crafted his own theory of causation, which he formed through his empiricist and skeptic beliefs. He split Causation, into two realms “All the objects of human reason or enquiry may naturally be divided into two kinds, to wit, Relations of Ideas, and Matters of Fact”. Relations of Ideas are a priori, and represent universal bonds between ideas that mark the cornerstones of human thought. Matters of Fact are dependent on the observer and experience. They are often not universally held to be true among multiple persons. Hume was an Empiricist, meaning he believed “causes and effects are discoverable not by reason, but by experience”. Hume later goes onto say that even with the perspective of the past, humanity cannot dictate future events because thoughts of the past are limited, compared to the possibilities for the future. Hume’s separation between Matters of Fact and Relations of Ideas is often referred to as “Hume’s Fork”. Hume explains his theory of Causation and casual inference by division into three different parts. In these three branches he explains his ideas, in addition to comparing and contrasting his views to his predecessors. These branches are the Critical Phase, the Constructive Phase, and Belief. In the Critical Phase, Hume denies his predecessors' theories of causation. Next, Hume uses the Constructive Phase to resolve any doubts the reader may have while observing the Critical Phase. “Habit or Custom” mend the gaps in reasoning that occur without the human mind even realizing it. Associating ideas has become second nature to the human mind. It “makes us expect for the future, a similar train of events with those which have appeared in the past” However, Hume says that this association cannot be trusted because the span of the human mind to comprehend the past is not necessarily applicable to the wide and distant future. This leads Hume to the third branch of casual inference, Belief. Belief
Belief
is what drives the human mind to hold that expectancy of the future based on past experience. Throughout his explanation of causal inference, Hume is arguing that the future is not certain to be repetition of the past and the only way to justify induction is through uniformity.

The logical positivist interpretation is that Hume analyses causal propositions, such as "A caused B", in terms of regularities in perception: "A causes B" is equivalent to "Whenever A-type events happen, B-type ones follow", where "whenever" refers to all possible perceptions. In his Treatise of Human Nature, Hume wrote:

power and necessity ... are ... qualities of perceptions, not of objects ... felt by the soul and not perceiv'd externally in bodies.

This view is rejected by skeptical realists , who argue that Hume thought that causation amounts to more than just the regular succession of events. Hume said that when two events are causally conjoined, a necessary connection underpins the conjunction:

Shall we rest contented with these two relations of contiguity and succession, as affording a complete idea of causation? By no means ... there is a necessary connexion to be taken into consideration.

Philosopher
Philosopher
Angela Coventry writes that, for Hume, "there is nothing in any particular instance of cause and effect involving external objects which suggests the idea of power or necessary connection" and that "we are ignorant of the powers that operate between objects". However, while denying the possibility of knowing the powers between objects, Hume accepted the causal principle, writing, "I never asserted so absurd a proposition as that something could arise without a cause."

It has been argued that, while Hume did not think causation is reducible to pure regularity, he was not a fully fledged realist either. Philosopher
Philosopher
Simon Blackburn
Simon Blackburn
calls this a quasi-realist reading. Blackburn writes that "Someone talking of cause is voicing a distinct mental set: he is by no means in the same state as someone merely describing regular sequences. In Hume's words, "nothing is more usual than to apply to external bodies every internal sensation, which they occasion".

THE SELF

Statue of Hume by Alexander Stoddart on the Royal Mile
Royal Mile
in Edinburgh
Edinburgh

Empiricist philosophers, such as Hume and Berkeley , favoured the bundle theory of personal identity . In this theory, "the mind itself, far from being an independent power, is simply 'a bundle of perceptions' without unity or cohesive quality". The self is nothing but a bundle of experiences linked by the relations of causation and resemblance; or, more accurately, that the empirically warranted idea of the self is just the idea of such a bundle. This view is forwarded by, for example, positivist interpreters, who saw Hume as suggesting that terms such as "self", "person", or "mind" referred to collections of "sense-contents". A modern-day version of the bundle theory of the mind has been advanced by Derek Parfit in his Reasons and Persons .

However, some philosophers have criticised Hume's bundle-theory interpretation of personal identity. They argue that distinct selves can have perceptions that stand in relations of similarity and causality with one another. Thus, perceptions must already come parcelled into distinct "bundles" before they can be associated according to the relations of similarity and causality. In other words, the mind must already possess a unity that cannot be generated, or constituted, by these relations alone. Since the bundle-theory interpretation portrays Hume as answering an ontological question, philosophers, like Galen Strawson , who see Hume as not very concerned with such questions have queried whether the view is really Hume's. Instead, it is suggested by Strawson that Hume might have been answering an epistemological question about the causal origin of our concept of the self. In the Appendix to the Treatise, Hume declares himself dissatisfied with his earlier account of personal identity in Book
Book
1. Philosopher
Philosopher
Corliss Swain notes that "Commentators agree that if Hume did find some new problem" when he reviewed the section on personal identity, "he wasn't forthcoming about its nature in the Appendix." One interpretation of Hume's view of the self has been argued for by philosopher and psychologist James Giles . According to his view, Hume is not arguing for a bundle theory, which is a form of reductionism, but rather for an eliminative view of the self. That is, rather than reducing the self to a bundle of perceptions, Hume is rejecting the idea of the self altogether. On this interpretation, Hume is proposing a "no-self theory " and thus has much in common with Buddhist thought. On this point, psychologist Alison Gopnik has argued that Hume was in a position to learn about Buddhist thought during his time in France in the 1730s.

PRACTICAL REASON

An essential question of practical reason for Hume was whether or not standards or principles exist (and if they do, what they are) for practical reason, that are also authoritative for all rational beings, dictating people’s intentions and actions. Hume is mainly considered an anti-rationalist, denying the possibility for practical reason as a principle to exist, although other philosophers such as Christine Korsgaard , Jean Hampton , and Elijah Millgram claim that Hume is not so much of an anti-rationalist as he is just a skeptic of practical reason.

Hume denied the existence of practical reason as a principle because he claimed reason does not have any effect on morality, since morality is capable of producing effects in people that reason alone cannot create. As Hume explains in A Treatise of Human Nature (1740): “Morals excite passions, and produce or prevent actions. Reason
Reason
of itself is utterly impotent in this particular. The rules of morality, therefore, are not conclusions of our reason.”

Since practical reason is supposed to regulate our actions (in theory), Hume denied practical reason on the grounds that reason cannot directly oppose passions. As Hume puts it, “ Reason
Reason
is, and ought only to be the slave of the passions, and can never pretend to any other office than to serve and obey them.” Reason
Reason
is less significant than any passion because reason has no original influence, while "A passion is an original existence, or, if you will, modification of existence".

Practical reason is also concerned with the value of actions rather than the truth of propositions, so Hume believed that reason’s shortcoming of affecting morality proved that practical reason could not be authoritative for all rational beings, since morality was essential for dictating people’s intentions and actions.

ETHICS

See also: is–ought problem

Hume's writings on ethics began in the Treatise and were refined in his An Enquiry Concerning the Principles of Morals (1751). His views on ethics are that "oral decisions are grounded in moral sentiment." It is not knowing that governs ethical actions, but feelings. Arguing that reason cannot be behind morality, he wrote:

Morals excite passions, and produce or prevent actions. Reason
Reason
itself is utterly impotent in this particular. The rules of morality, therefore, are not conclusions of our reason.

Hume's sentimentalism about morality was shared by his close friend Adam Smith, and Hume and Smith were mutually influenced by the moral reflections of their older contemporary Francis Hutcheson . Peter Singer claims that Hume's argument that morals cannot have a rational basis alone "would have been enough to earn him a place in the history of ethics".

Hume also put forward the is–ought problem , later called Hume's Law, denying the possibility of logically deriving what ought to be from what is. He wrote in the Treatise that in every system of morality he has read, the author begins with stating facts about the world, but then suddenly is always referring to what ought to be the case. Hume demands that a reason should be given for inferring what ought to be the case, from what is the case. This because it "seems altogether inconceivable, how this new relation can be a deduction from others".

Hume's theory of ethics has been influential in modern day meta-ethical theory , helping to inspire emotivism , and ethical expressivism and non-cognitivism , as well as Allan Gibbard 's general theory of moral judgment and judgments of rationality.

AESTHETICS

Hume's ideas about aesthetics and the theory of art are spread throughout his works, but are particularly connected with his ethical writings, and also the essays Of the Standard of Taste and Of Tragedy . His views are rooted in the work of Joseph Addison and Francis Hutcheson. In the Treatise he wrote of the connection between beauty and deformity and vice and virtue, and his later writings on this subject continue to draw parallels of beauty and deformity in art, with conduct and character.

In Of the Standard of Taste, Hume argues that no rules can be drawn up about what is a tasteful object. However, a reliable critic of taste can be recognised as being objective, sensible and unprejudiced, and having extensive experience. Of Tragedy addresses the question of why humans enjoy tragic drama . Hume was concerned with the way spectators find pleasure in the sorrow and anxiety depicted in a tragedy. He argued that this was because the spectator is aware that he is witnessing a dramatic performance. There is pleasure in realising that the terrible events that are being shown are actually fiction. Furthermore, Hume laid down rules for educating people in taste and correct conduct, and his writings in this area have been very influential on English and Anglo-Saxon aesthetics.

FREE WILL, DETERMINISM, AND RESPONSIBILITY

Hume, along with Thomas Hobbes, is cited as a classical compatibilist about the notions of freedom and determinism . The thesis of compatibilism seeks to reconcile human freedom with the mechanist belief that human beings are part of a deterministic universe, whose happenings are governed by physical laws . Hume, to this end, was influenced greatly by the scientific revolution and by in particular Sir Isaac Newton. Hume argued that the dispute about the compatibility of freedom and determinism has been continued over two thousand years by ambiguous terminology. He wrote: "From this circumstance alone, that a controversy has been long kept on foot ... we may presume that there is some ambiguity in the expression", and that different disputants use different meanings for the same terms.

Hume defines the concept of necessity as "the uniformity, observable in the operations of nature; where similar objects are constantly conjoined together", and liberty as "a power of acting or not acting, according to the determinations of the will". He then argues that, according to these definitions, not only are the two compatible, but liberty requires necessity. For if our actions were not necessitated in the above sense, they would "have so little in connexion with motives, inclinations and circumstances, that one does not follow with a certain degree of uniformity from the other". But if our actions are not thus connected to the will, then our actions can never be free: they would be matters of "chance; which is universally allowed to have no existence". Australian philosopher John Passmore writes that confusion has arisen because "necessity" has been taken to mean "necessary connexion". Once this has been abandoned, Hume argues that "liberty and necessity will be found not to be in conflict one with another".

Moreover, Hume goes on to argue that in order to be held morally responsible , it is required that our behaviour be caused or necessitated, for, as he wrote:

Actions are, by their very nature, temporary and perishing; and where they proceed not from some cause in the character and disposition of the person who performed them, they can neither redound to his honour, if good; nor infamy, if evil.

Hume describes the link between causality and our capacity to rationally make a decision from this an inference of the mind. Human beings assess a situation based upon certain predetermined events and from that form a choice. Hume believes that this choice is made spontaneously. Hume calls this form of decision making the liberty of spontaneity.

Education writer Richard Wright considers that Hume's position rejects a famous moral puzzle attributed to French philosopher Jean Buridan . The Buridan\'s ass puzzle describes a donkey that is hungry. This donkey has on both sides of him separate bales of hay, which are of equal distances from him. The problem concerns which bale the donkey chooses. Buridan was said to believe that the donkey would die, because he has no autonomy . The donkey is incapable of forming a rational decision as there is no motive to choose one bale of hay over the other. However, human beings are different, because a human who is placed in a position where he is forced to choose one loaf of bread over another will make a decision to take one in lieu of the other. For Buridan, humans have the capacity of autonomy, and he recognises the choice that is ultimately made will be based on chance, as both loaves of bread are exactly the same. However, Wright says that Hume completely rejects this notion, arguing that a human will spontaneously act in such a situation because he is faced with impending death if he fails to do so. Such a decision is not made on the basis of chance, but rather on necessity and spontaneity, given the prior predetermined events leading up to the predicament.

Hume's argument is supported by modern day compatibilists such as R. E. Hobart , a pseudonym of philosopher Dickinson S. Miller. However, P. F. Strawson argued that the issue of whether we hold one another morally responsible does not ultimately depend on the truth or falsity of a metaphysical thesis such as determinism. This is because our so holding one another is a non-rational human sentiment that is not predicated on such theses.

WRITINGS ON RELIGION

The Stanford Encyclopedia of Philosophy
Stanford Encyclopedia of Philosophy
states that Hume "wrote forcefully and incisively on almost every central question in the philosophy of religion." His "various writings concerning problems of religion are among the most important and influential contributions on this topic." His writings in this field cover the philosophy, psychology, history, and anthropology of religious thought. All of these aspects were discussed in Hume's 1757 dissertation, The Natural History of Religion. Here he argued that the monotheistic religions of Judaism, Christianity and Islam all derive from earlier polytheistic religions. He also suggested that all religious belief "traces, in the end, to dread of the unknown." Hume had also written on religious subjects in the first Enquiry, as well as later in the Dialogues Concerning Natural Religion.

Religious Views

Although he wrote a great deal about religion, Hume's personal views are unclear, and there has been much discussion concerning his religious position. Contemporaries considered him to be an atheist, or at least un-Christian, and the Church of Scotland
Scotland
seriously considered bringing charges of infidelity against him. The fact that contemporaries thought that he may have been an atheist is exemplified by a story Hume liked to tell:

The best theologian he ever met, he used to say, was the old Edinburgh
Edinburgh
fishwife who, having recognized him as Hume the atheist, refused to pull him out of the bog into which he had fallen until he declared he was a Christian and repeated the Lord's prayer.

However, in works such as Of Superstition and Enthusiasm, Hume specifically seems to support the standard religious views of his time and place. This still meant that he could be very critical of the Catholic Church
Catholic Church
, dismissing it with the standard Protestant accusations of superstition and idolatry, as well as dismissing as idolatry what his compatriots saw as uncivilised beliefs. He also considered extreme Protestant
Protestant
sects, the members of which he called "enthusiasts", to be corrupters of religion. By contrast, in his The Natural History of Religion
Religion
, Hume presented arguments suggesting that polytheism had much to commend it over monotheism .

Philosopher
Philosopher
Paul Russell writes that it is likely that Hume was sceptical about religious belief, but not to the extent of complete atheism. He suggests that perhaps Hume's position is best characterised by the term "irreligion", while philosopher David O'Connor argues that Hume's final position was "weakly deistic ". For O'Connor, Hume's "position is deeply ironic. This is because, while inclining towards a weak form of deism , he seriously doubts that we can ever find a sufficiently favourable balance of evidence to justify accepting any religious position." He adds that Hume "did not believe in the God
God
of standard theism ... but he did not rule out all concepts of deity", and that "ambiguity suited his purposes, and this creates difficulty in definitively pinning down his final position on religion".

Design Argument

One of the traditional topics of natural theology is that of the existence of God
God
, and one of the a posteriori arguments for this is the argument from design or the teleological argument . The argument is that the existence of God
God
can be proved by the design that is obvious in the complexity of the world. Encyclopædia Britannica states that this is "the most popular, because the most accessible of the theistic arguments ... which identifies evidences of design in nature, inferring from them a divine designer ... The fact that the universe as a whole is a coherent and efficiently functioning system likewise, in this view, indicates a divine intelligence behind it."

In An Enquiry Concerning Human Understanding, Hume wrote that the design argument seems to depend upon our experience, and its proponents "always suppose the universe, an effect quite singular and unparalleled, to be the proof of a Deity, a cause no less singular and unparalleled". Philosopher
Philosopher
Louise E. Loeb notes that Hume is saying that only experience and observation can be our guide to making inferences about the conjunction between events. However, according to Hume, "we observe neither God
God
nor other universes, and hence no conjunction involving them. There is no observed conjunction to ground an inference either to extended objects or to God, as unobserved causes."

Hume also criticised the argument in his Dialogues Concerning Natural Religion
Religion
(1779). In this, he suggested that, even if the world is a more or less smoothly functioning system, this may only be a result of the "chance permutations of particles falling into a temporary or permanent self-sustaining order, which thus has the appearance of design."

A century later, the idea of order without design was rendered more plausible by Charles Darwin's discovery that the adaptations of the forms of life are a result of the natural selection of inherited characteristics. For philosopher James D. Madden, it is "Hume, rivaled only by Darwin, has done the most to undermine in principle our confidence in arguments from design among all figures in the Western intellectual tradition."

Finally, Hume discussed a version of the anthropic principle . This is the idea that theories of the universe are constrained by the need to allow for man's existence in it as an observer. Hume has his sceptical mouthpiece Philo suggest that there may have been many worlds, produced by an incompetent designer, who he called a "stupid mechanic". In his Dialogues Concerning Natural Religion, Hume wrote:

Many worlds might have been botched and bungled throughout an eternity, ere this system was struck out: much labour lost: many fruitless trials made: and a slow, but continued improvement carried on during infinite ages in the art of world-making.

American philosopher Daniel Dennett
Daniel Dennett
has suggested that this mechanical explanation of teleology, although "obviously ... an amusing philosophical fantasy", anticipated the notion of natural selection, the 'continued improvement' being like "any Darwinian selection algorithm."

Problem Of Miracles

Main article: Of Miracles

In his discussion of miracles , Hume argues that we should not believe that miracles have occurred and that they do not therefore provide us with any reason to think that God
God
exists. In An Enquiry Concerning Human Understanding (Section 10), Hume defines a miracle as "a transgression of a law of nature by a particular volition of the Deity, or by the interposition of some invisible agent". Hume says that we believe an event that has frequently occurred is likely to occur again, but we also take into account those instances where the event did not occur. Hume wrote:

A wise man considers which side is supported by the greater number of experiments A hundred instances or experiments on one side, and fifty on another, afford a doubtful expectation of any event; though a hundred uniform experiments, with only one that is contradictory, reasonably beget a pretty strong degree of assurance. In all cases, we must balance the opposite experiments and deduct the smaller number from the greater, in order to know the exact force of the superior evidence.

Hume discusses the testimony of those who report miracles. He wrote that testimony might be doubted even from some great authority in case the facts themselves are not credible. "he evidence, resulting from the testimony, admits of a diminution, greater or less, in proportion as the fact is more or less unusual."

Although Hume leaves open the possibility for miracles to occur and be reported, he offers various arguments against this ever having happened in history: He points out that people often lie, and they have good reasons to lie about miracles occurring either because they believe they are doing so for the benefit of their religion or because of the fame that results. Furthermore, people by nature enjoy relating miracles they have heard without caring for their veracity and thus miracles are easily transmitted even where false. Also, Hume notes that miracles seem to occur mostly in "ignorant and barbarous nations" and times, and the reason they do not occur in the civilised societies is such societies are not awed by what they know to be natural events. Finally, the miracles of each religion argue against all other religions and their miracles, and so even if a proportion of all reported miracles across the world fit Hume's requirement for belief, the miracles of each religion make the other less likely.

Hume was extremely pleased with his argument against miracles in his Enquiry. He states "I flatter myself, that I have discovered an argument of a like nature, which, if just, will, with the wise and learned, be an everlasting check to all kinds of superstitious delusion, and consequently, will be useful as long as the world endures." Thus, Hume's argument against miracles had a more abstract basis founded upon the scrutiny, not just primarily of miracles, but of all forms of belief systems. It is a common sense notion of veracity based upon epistemological evidence, and founded on a principle of rationality, proportionality and reasonability.

The criterion for assessing a belief system for Hume is based on the balance of probability whether something is more likely than not to have occurred. Since the weight of empirical experience contradicts the notion for the existence of miracles, such accounts should be treated with scepticism. Further, the myriad of accounts of miracles contradict one another, as some people who receive miracles will aim to prove the authority of Jesus, whereas others will aim to prove the authority of Muhammad
Muhammad
or some other religious prophet or deity. These various differing accounts weaken the overall evidential power of miracles.

Despite all this, Hume observes that belief in miracles is popular, and that "The gazing populace receive greedily, without examination, whatever soothes superstition, and promotes wonder."

Critics have argued that Hume's position assumes the character of miracles and natural laws prior to any specific examination of miracle claims, thus it amounts to a subtle form of begging the question . To assume that testimony is a homogeneous reference group seems unwise- to compare private miracles with public miracles, unintellectual observers with intellectual observers and those who have little to gain and much to lose with those with much to gain and little to lose is not convincing to many. Indeed, many have argued that miracles not only do not contradict the laws of nature, but require the laws of nature to be intelligible as miraculous, and thus subverting the law of nature. For example, William Adams remarks that "there must be an ordinary course of nature before anything can be extraordinary. There must be a stream before anything can be interrupted". They have also noted that it requires an appeal to inductive inference, as none have observed every part of nature nor examined every possible miracle claim, for instance those in the future. This, in Hume's philosophy, was especially problematic.

Little appreciated is the voluminous literature either foreshadowing Hume, in the likes of Thomas Sherlock or directly responding to and engaging with Hume- from William Paley, William Adams, John Douglas, John Leland and George Campbell, among others. Of Campbell, it is rumoured that, having read Campbell's Dissertation, Hume remarked that "the Scotch theologue had beaten him".

Hume's main argument concerning miracles is that miracles by definition are singular events that differ from the established laws of nature. Such natural laws are codified as a result of past experiences. Therefore, a miracle is a violation of all prior experience and thus incapable on this basis of reasonable belief. However, the probability that something has occurred in contradiction of all past experience should always be judged to be less than the probability that either ones senses have deceived one, or the person recounting the miraculous occurrence is lying or mistaken. Hume would say, all of which he had past experience of. For Hume, this refusal to grant credence does not guarantee correctness. He offers the example of an Indian Prince, who, having grown up in a hot country, refuses to believe that water has frozen. By Hume's lights, this refusal is not wrong and the Prince "reasoned justly"; it is presumably only when he has had extensive experience of the freezing of water that he has warrant to believe that the event could occur.

So for Hume, either the miraculous event will become a recurrent event or else it will never be rational to believe it occurred. The connection to religious belief is left unexplained throughout, except for the close of his discussion where Hume notes the reliance of Christianity upon testimony of miraculous occurrences. He makes an ironic remark that anyone who "is moved by faith to assent" to revealed testimony "is conscious of a continued miracle in his own person, which subverts all principles of his understanding, and gives him a determination to believe what is most contrary to custom and experience." Hume writes that "All the testimony which ever was really given for any miracle, or ever will be given, is a subject of derision."

AS HISTORIAN OF ENGLAND

David Hume
David Hume
by Allan Ramsay , 1766

From 1754 to 1762 Hume published The History of England, a 6-volume work, which extends, says its subtitle, "From the Invasion of Julius Caesar to the Revolution
Revolution
in 1688". Inspired by Voltaire
Voltaire
's sense of the breadth of history, Hume widened the focus of the field away from merely kings, parliaments, and armies, to literature and science as well. He argued that the quest for liberty was the highest standard for judging the past, and concluded that after considerable fluctuation, England at the time of his writing had achieved "the most entire system of liberty that was ever known amongst mankind". It "must be regarded as an event of cultural importance. In its own day, moreover, it was an innovation, soaring high above its very few predecessors."

Hume's coverage of the political upheavals of the 17th century relied in large part on the Earl of Clarendon 's History of the Rebellion and Civil Wars in England (1646–69). Generally, Hume took a moderate royalist position and considered revolution unnecessary to achieve necessary reform. Hume was considered a Tory
Tory
historian, and emphasised religious differences more than constitutional issues. Laird Okie explains that "Hume preached the virtues of political moderation, but ... it was moderation with an anti-Whig, pro-royalist coloring." For "Hume shared the ... Tory
Tory
belief that the Stuarts were no more high-handed than their Tudor predecessors". "Even though Hume wrote with an anti-Whig animus, it is, paradoxically, correct to regard the History as an establishment work, one which implicitly endorsed the ruling oligarchy". Historians have debated whether Hume posited a universal unchanging human nature, or allowed for evolution and development.

Robert Roth argues that Hume's histories display his biases against Presbyterians and Puritans . Roth says his anti-Whig pro-monarchy position diminished the influence of his work, and that his emphasis on politics and religion led to a neglect of social and economic history.

Hume was an early cultural historian of science . His short biographies of leading scientists explored the process of scientific change. He developed new ways of seeing scientists in the context of their times by looking at how they interacted with society and each other. He covers over forty scientists, with special attention paid to Francis Bacon
Francis Bacon
, Robert Boyle
Robert Boyle
, and Isaac Newton
Isaac Newton
. Hume particularly praised William Harvey , writing about his treatise of the circulation of the blood: "Harvey is entitled to the glory of having made, by reasoning alone, without any mixture of accident, a capital discovery in one of the most important branches of science".

The History became a best-seller and made Hume a wealthy man who no longer had to take up salaried work for others. It was influential for nearly a century, despite competition from imitations by Smollett (1757), Goldsmith (1771) and others. By 1894, there were at least 50 editions as well as abridgements for students, and illustrated pocket editions, probably produced specifically for women.

POLITICAL THEORY

Part of a series on

UTILITARIANISM

Predecessors

* Epicurus
Epicurus
* David Hume * Claude Adrien Helvétius
Claude Adrien Helvétius
* William Godwin
William Godwin
* Francis Hutcheson * William Paley

Key people

* Jeremy Bentham
Jeremy Bentham
* John Stuart Mill
John Stuart Mill
* Henry Sidgwick * Richard Mervyn Hare * Peter Singer
Peter Singer

Types of utilitarianism

* Negative * Rule * Act * Two-level * Total * Average * Prior existence * Preference * Classical

Key concepts

* Pain
Pain
* Suffering * Pleasure
Pleasure
* Utility * Happiness
Happiness
* Eudaimonia * Consequentialism
Consequentialism
* Felicific calculus

Problems

* Mere addition paradox * Paradox of hedonism * Utility monster

Related topics

* Rational choice theory * Game theory
Game theory
* Social choice * Neoclassical economics
Neoclassical economics

Politics portal

* v * t * e

It is difficult to categorise Hume's political affiliations. His writings contain elements that are, in modern terms, both conservative and liberal, although these terms are anachronistic. Thomas Jefferson banned the History from University of Virginia
University of Virginia
, feeling that it had "spread universal toryism over the land". By comparison, Samuel Johnson thought Hume "a Tory
Tory
by chance ... for he has no principle. If he is anything, he is a Hobbist", a follower of Thomas Hobbes
Thomas Hobbes
. A major concern of Hume's political philosophy is the importance of the rule of law. He also stresses throughout his political essays the importance of moderation in politics: public spirit and regard to the community.

This outlook needs to be seen within the historical context of eighteenth century Scotland. Here, the legacy of religious civil war, combined with the relatively recent memory of the 1715 and 1745 Jacobite risings, fostered in a historian such as Hume a distaste for enthusiasm and factionalism. These appeared to threaten the fragile and nascent political and social stability of a country that was deeply politically and religiously divided. Hume thought that society is best governed by a general and impartial system of laws; he is less concerned about the form of government that administers these laws, so long as it does so fairly. However, he does write that a republic must produce laws, while "monarchy, when absolute, contains even something repugnant to law."

Hume expressed suspicion of attempts to reform society in ways that departed from long-established custom, and he counselled peoples not to resist their governments except in cases of the most egregious tyranny. However, he resisted aligning himself with either of Britain's two political parties, the Whigs and the Tories . Hume wrote:

My views of things are more conformable to Whig principles; my representations of persons to Tory
Tory
prejudices.

Canadian philosopher Neil McArthur writes that Hume believed that we should try to balance our demands for liberty with the need for strong authority, without sacrificing either. McArthur characterises Hume as a "precautionary conservative", whose actions would have been "determined by prudential concerns about the consequences of change, which often demand we ignore our own principles about what is ideal or even legitimate." Hume supported the liberty of the press , and was sympathetic to democracy, when suitably constrained. American historian Douglass Adair has argued that Hume was a major inspiration for James Madison
James Madison
's writings, and the essay " Federalist No. 10
Federalist No. 10
" in particular.

Hume offered his view on the best type of society in an essay titled "Idea of a Perfect Commonwealth", which lays out what he thought was the best form of government. He hoped that, "in some future age, an opportunity might be afforded of reducing the theory to practice, either by a dissolution of some old government, or by the combination of men to form a new one, in some distant part of the world". He defended a strict separation of powers , decentralisation , extending the franchise to anyone who held property of value and limiting the power of the clergy. The system of the Swiss militia was proposed as the best form of protection. Elections were to take place on an annual basis and representatives were to be unpaid. Political philosophers Leo Strauss and Joseph Cropsey , writing of Hume's thoughts about "the wise statesman", note that he "will bear a reverence to what carries the marks of age". Also, if he wishes to improve a constitution, his innovations will take account of the "ancient fabric", in order not to disturb society.

In the political analysis of philosopher George Sabine , the scepticism of Hume extended to the doctrine of government by consent . He notes that "allegiance is a habit enforced by education and consequently as much a part of human nature as any other motive."

CONTRIBUTIONS TO ECONOMIC THOUGHT

Statues of David Hume
David Hume
and Adam Smith by David Watson Stevenson on the Scottish National Portrait Gallery in Edinburgh
Edinburgh

Through his discussions on politics, Hume developed many ideas that are prevalent in the field of economics. This includes ideas on private property , inflation, and foreign trade . Referring to his essay " Of the Balance of Trade
Of the Balance of Trade
", economist Paul Krugman
Paul Krugman
has remarked that " David Hume
David Hume
created what I consider the first true economic model."

In contrast to Locke, Hume believes that private property is not a natural right. Hume argues it is justified, because resources are limited. Private property
Private property
would be an unjustified, "idle ceremonial", if all goods were unlimited and available freely. Hume also believed in an unequal distribution of property, because perfect equality would destroy the ideas of thrift and industry. Perfect equality would thus lead to impoverishment.

INFLUENCE

Due to Hume's vast influence on contemporary philosophy, a large number of approaches in contemporary philosophy and cognitive science are today called "Humean."

Attention to Hume's philosophical works grew after the German philosopher Immanuel Kant
Immanuel Kant
, in his Prolegomena to Any Future Metaphysics (1783), credited Hume with awakening him from his "dogmatic slumber".

According to Schopenhauer , "there is more to be learned from each page of David Hume
David Hume
than from the collected philosophical works of Hegel , Herbart and Schleiermacher taken together."

A. J. Ayer , while introducing his classic exposition of logical positivism in 1936, claimed: "The views which are put forward in this treatise derive from ... doctrines ... which are themselves the logical outcome of the empiricism of Berkeley and David Hume." Albert Einstein , in 1915, wrote that he was inspired by Hume's positivism when formulating his theory of special relativity .

Hume's problem of induction was also of fundamental importance to the philosophy of Karl Popper. In his autobiography, Unended Quest, he wrote: " Knowledge
Knowledge
... is objective; and it is hypothetical or conjectural. This way of looking at the problem made it possible for me to reformulate Hume's problem of induction". This insight resulted in Popper's major work The Logic
Logic
of Scientific Discovery . Also, in his Conjectures and Refutations , he wrote:

I approached the problem of induction through Hume. Hume, I felt, was perfectly right in pointing out that induction cannot be logically justified.

The writings of Scottish philosopher and contemporary of Hume, Thomas Reid , were often criticisms of Hume's scepticism. Reid formulated his common sense philosophy in part as a reaction against Hume's views.

Hume influenced and was influenced by the Christian philosopher Joseph Butler . Hume was impressed by Butler's way of thinking about religion, and Butler may well have been influenced by Hume's writings.

Hume's rationalism in religious subjects influenced, via German-Scottish theologian Johann Joachim Spalding , the German neology school and rational theology , and contributed to the transformation of German theology in the age of enlightenment . Hume pioneered a comparative history of religion, tried to explain various rites and traditions as being based on deception and challenged various aspects of rational and natural theology , such as the argument from design.

Danish theologian and philosopher Søren Kierkegaard
Søren Kierkegaard
adopted "Hume's suggestion that the role of reason is not to make us wise but to reveal our ignorance." However, Kierkegaard took this as a reason for the necessity of religious faith, or fideism . The "fact that Christianity is contrary to reason ... is the necessary precondition for true faith." Political theorist Isaiah Berlin , for example, has pointed out the similarities between the arguments of Hume and Kierkegaard against rational theology . Berlin also writes about Hume's influence on what Berlin calls the counter-enlightenment , and German anti-rationalism.

According to philosopher Jerry Fodor , Hume's Treatise is "the founding document of cognitive science ".

Hume engaged with contemporary intellectual luminaries such as Jean-Jacques Rousseau
Jean-Jacques Rousseau
, James Boswell
James Boswell
, and Adam Smith (who acknowledged Hume's influence on his economics and political philosophy ).

Isaiah Berlin once said of Hume that "No man has influenced the history of philosophy to a deeper or more disturbing degree."

The Stanford Encyclopedia of Philosophy
Stanford Encyclopedia of Philosophy
writes that Hume is "enerally regarded as one of the most important philosophers to write in English."

FAMILY

His nephew and namesake, David Hume
David Hume
of Ninewells (1757–1838) was a co-founder of the Royal Society
Society
of Edinburgh
Edinburgh
in 1783. He was a Professor of Scots Law
Law
at Edinburgh
Edinburgh
University and rose to be Principal Clerk Of Session in the scottish High court and Baron of the Exchequer. He is buried with his uncle in Old Calton Cemetery.

WORKS

* A Kind of History of My Life (1734) Mss 23159 National Library of Scotland
Scotland
. A letter to an unnamed physician, asking for advice about "the Disease of the Learned" that then afflicted him. Here he reports that at the age of eighteen "there seem'd to be open'd up to me a new Scene of Thought" that made him "throw up every other Pleasure
Pleasure
or Business" and turned him to scholarship. * A Treatise of Human Nature : Being an Attempt to introduce the experimental Method of Reasoning into Moral Subjects (1739–40). Hume intended to see whether the Treatise of Human Nature met with success, and if so to complete it with books devoted to Politics and Criticism. However, it did not meet with success. As Hume himself said, "It fell dead-born from the press, without reaching such distinction as even to excite a murmur among the zealots" and so was not completed. * An Abstract of a Book
Book
lately Published: Entitled A Treatise of Human Nature etc. (1740) Anonymously published, but almost certainly written by Hume in an attempt to popularise his Treatise. Of considerable philosophical interest, because it spells out what he considered "The Chief Argument" of the Treatise, in a way that seems to anticipate the structure of the Enquiry concerning Human Understanding. * Essays, Moral, Political, and Literary (first ed. 1741–2) A collection of pieces written and published over many years, though most were collected together in 1753–4. Many of the essays are focused on topics in politics and economics, though they also range over questions of aesthetic judgement , love, marriage and polygamy, and the demographics of ancient Greece and Rome, to name just a few of the topics considered. The Essays show some influence from Addison 's Tatler and The Spectator , which Hume read avidly in his youth. * A Letter from a Gentleman to His Friend in Edinburgh: Containing Some Observations on a Specimen of the Principles concerning Religion and Morality, said to be maintain'd in a Book
Book
lately publish'd, intituled A Treatise of Human Nature etc. Edinburgh
Edinburgh
(1745). Contains a letter written by Hume to defend himself against charges of atheism and scepticism, while applying for a chair at Edinburgh
Edinburgh
University. * An Enquiry Concerning Human Understanding (1748) Contains reworking of the main points of the Treatise, Book
Book
1, with the addition of material on free will (adapted from Book
Book
2), miracles, the Design Argument, and mitigated scepticism. Of Miracles , section X of the Enquiry, was often published separately. * An Enquiry Concerning the Principles of Morals (1751) A reworking of material from Book
Book
3 of the Treatise, on morality, but with a significantly different emphasis. It "was thought by Hume to be the best of his writings". * Political Discourses, (part II of Essays, Moral, Political, and Literary within vol. 1 of the larger Essays and Treatises on Several Subjects) Edinburgh
Edinburgh
(1752). Included in Essays and Treatises on Several Subjects (1753–56) reprinted 1758–77. * Political Discourses/Discours politiques (1752–1758), My Own life (1776), Of Essay writing, 1742. Bilingual English-French (translated by Fabien Grandjean). Mauvezin, France: Trans-Europ-Repress, 1993, 22 cm, V-260 p. Bibliographic notes, index. * Four Dissertations London (1757). Included in reprints of Essays and Treatises on Several Subjects (above). * The History of England (Sometimes referred to as The History of Great Britain) (1754–62) More a category of books than a single work, Hume's history spanned "from the invasion of Julius Caesar to the Revolution
Revolution
of 1688" and went through over 100 editions. Many considered it the standard history of England in its day. * The Natural History of Religion . Included in "Four Dissertations" (1757) * "Sister Peg" (1760) Hume claimed to have authored an anonymous political pamphlet satirizing the failure of the British Parliament to create a Scottish militia in 1760. Although the authorship of the work is disputed, Hume wrote Dr. Alexander Carlyle in early 1761 claiming authorship. The readership of the time attributed the work to Adam Ferguson , a friend and associate of Hume's who has been sometimes called "the founder of modern sociology." Some contemporary scholars concur in the judgment that Ferguson, not Hume, was the author of this work. * "My Own Life" (1776) Penned in April, shortly before his death, this autobiography was intended for inclusion in a new edition of Essays and Treatises on Several Subjects. It was first published by Adam Smith who claimed that by doing so he had incurred "ten times more abuse than the very violent attack I had made upon the whole commercial system of Great Britain." * Dialogues Concerning Natural Religion (1779) Published posthumously by his nephew, David Hume
David Hume
the Younger. Being a discussion among three fictional characters concerning the nature of God, and is an important portrayal of the argument from design. Despite some controversy, most scholars agree that the view of Philo, the most sceptical of the three, comes closest to Hume's own.

SEE ALSO

* Philosophy
Philosophy
portal

* Age of reason * Contributions to liberal theory
Contributions to liberal theory
* George Anderson * Human science * Hume Studies * Hume\'s principle * Mencius
Mencius
* Scientific scepticism * The Missing Shade of Blue

NOTES

* ^ These are Hume's terms. In modern parlance, demonstration may be termed deductive reasoning, while probability may be termed inductive reasoning.

REFERENCES

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in 1688. 1. London: Thomas Cadell and Longman . pp. xix–xxiv. * Husserl, E. (1970). The Crisis of European Sciences and Transcendental Phenomenology, Carr, D. (trans.), Northwestern University Press , Evanston. * Huxley, Thomas Henry (2011). Hume. English Men of Letters. 39. Cambridge University Press
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. ISBN 9781108034777 . * Jessop, Thomas Edmund (5 May 2015). "David Hume. Scottish philosopher. Significance and influence". Encyclopædia Britannica . * Johnson, Oliver A. (1995). "The Mind of David Hume". University of Illinois Press : 8–9. * Kenyon, John D.; Craig, Edward (1985). "Doubts about the Concept of Reason". Proceedings of the Aristotelian Society, Supplementary Volumes. John Wiley & Sons . 59: 249–267 and 269–283. doi :10.1093/aristoteliansupp/59.1.249 . * Kenyon, John Philipps (1984). The history men: the historical profession in England since the Renaissance. University of Pittsburgh Press . p. 42. ISBN 9780822959007 . * Klibansky, Raymond and Mossner, Ernest C. (eds.) (1954). New Letters of David Hume. Oxford: Oxford University Press. * Kolakowski, L. (1968). The Alienation of Reason: A History of Positivist Thought. Doubleday: Garden City. * Korsgaard, Christine M. (January 1996). "Skepticism about Practical Reason". The Journal of Philosophy . Journal of Philosophy, Inc. 83 (1): 5–25. * Levine, Michael (1989). Hume and the Problem of Miracles: A Solution. Philosophical Studies Series. 41. Springer Science
Science
& Business Media . ISBN 9780792300434 . * Livingston, Donald (1965). "Foreword". David Hume: Prophet of the Counter-revolution. The Online Library of Liberty. * Loeb, Louis E. (2010). "Chapter 6. Inductive Inference in Hume's Philosophy". In Radcliffe, Elizabeth S. A Companion to Hume. John Wiley & Sons . pp. 106–125. ISBN 9781444337860 . doi :10.1002/9780470696583.ch6 . * MacKie, John Leslie (1982). The Miracle
Miracle
of Theism: Arguments for and Against the Existence of God
Existence of God
(reprinted ed.). Clarendon Press
Clarendon Press
. ISBN 9780198246824 . * Madden, James D. (2005). "Chapter 8. Giving the devil his due". In Sennett, James F.; Groothuis, Douglas . In Defense of Natural Theology: A Post-Humean Assessment. InterVarsity Press . pp. 150–174. ISBN 9780830827671 . * Magee, Bryan (2000). The Great Philosophers: An Introduction to Western Philosophy. Oxford University Press
Oxford University Press
. ISBN 9780192893222 . * Martin Orejana, Marina (1991). Jorge Luis Borges
Jorge Luis Borges
and David Hume: Their Epistemological Approach to the External World and the Self. University of Virginia
University of Virginia
. * Maurer, The Reverend Armand (27 May 2013). "Western philosophy. Basic Science
Science
of Human Nature in Hume". Encyclopædia Britannica . * McArthur, Neil (2007). David Hume\'s Political Theory: Law, Commerce, and the Constitution of Government. University of Toronto Press . ISBN 9780802093356 . * McDowell, John (1981). " Non-cognitivism and rule-following". In Holtzman, Steven H.; Leich, Christopher M. Wittgenstein: To Follow A Rule. International Library of Philosophy, Psychology, and Scientific Method. Routledge
Routledge
& Kegan Paul . pp. 141–162. * McKenna, Michael; Coates, Justin D. (2015). "Compatibilism". In Zalta, Edward N. The Stanford Encyclopedia of Philosophy
Stanford Encyclopedia of Philosophy
. * Millican, Peter (1996). Hume, Induction and Probability (PDF). University of Leeds
University of Leeds
. * Morris, William Edward; Brown, Charlotte R. (2011). "David Hume". In Zalta, Edward N. The Stanford Encyclopedia of Philosophy
Stanford Encyclopedia of Philosophy
. * Mossner, Ernest Campbell (1958). "Hume at La Flèche, 1735: an unpublished letter". Studies in English. The University of Texas . 37: 30–33. * Mossner, Ernest Campbell (1950). " Philosophy
Philosophy
and Biography: The Case of David Hume". The Philosophical Review. Duke University Press
Duke University Press
. 59 (2): 184–201. JSTOR
JSTOR
2181501 . doi :10.2307/2181501 . * Mossner, Ernest Campbell (1980). The Life of David Hume. Oxford University Press . * Mounce, Howard; Mounce, H.O. (2002). Hume\'s Naturalism. Routledge . ISBN 9781134654468 . * Nobbs, Douglas (1965). "The Political Ideas of William Cleghorn, Hume's Academic Rival". Journal of the History of Ideas . University of Pennsylvania Press . 26 (4): 575–86. JSTOR
JSTOR
2708501 . doi :10.2307/2708501 . * Norton, David Fate (1993). "Introduction to Hume's thought". In Norton, David Fate. The Cambridge Companion to Hume. Cambridge University Press . pp. 1–32. ISBN 9780521387101 . * O'Connor, David (2013). Routledge
Routledge
Philosophy
Philosophy
Guide Book
Book
to Hume on Religion. Routledge
Routledge
Philosophy
Philosophy
GuideBooks. Routledge
Routledge
. ISBN 9781134634095 . * Okie, Laird (1985). " Ideology
Ideology
and Partiality in David Hume\'s History of England" (PDF). Hume Studies . Hume Society. 11 (1): 1–32. doi :10.1353/hms.2011.0052 . * Parfit, Derek (1984). Reasons and Persons. Oxford University Press . ISBN 9780191622441 . * Passmore, John A. (2013). Hume\'s Intentions. Cambridge University Press . ISBN 9781107697867 . * Penelhum, T. (1993). Hume's moral philosophy. In Norton, D. F. (ed.), (1993). The Cambridge Companion to Hume, Cambridge University Press, pp. 117–147. * Phillipson, N. (1989). Hume, Weidenfeld & Nicolson, London. * Phillipson, Nicholas (2012). David Hume: The Philosopher
Philosopher
As Historian. New Haven: Yale University
Yale University
Press. ISBN 978-0-300-18166-1 . * Popkin, Richard H. (3 December 2014). "Skepticism. The 18th century". Encyclopædia Britannica . * Popkin, Richard H. (1993) "Sources of Knowledge
Knowledge
of Sextus Empiricus in Hume's Time" Journal of the History of Ideas, Vol. 54, No. 1. (Jan. 1993), pp. 137–141. * Popkin, R. Verma, Roop Rekha. The Philosophy
Philosophy
of P.F. Strawson. Allied Publishers . pp. 346–376. ISBN 9788185636160 . * Read, Rupert; Richman, Kenneth, eds. (2002). The New Hume Debate. Routledge
Routledge
. ISBN 9781134555284 . * Redman, Deborah A. (1997). The Rise of Political Economy as a Science: Methodology and the Classical Economists. Massachusetts Institute of Technology . ISBN 9780262264259 . * "Arguments for the existence of God. The design (or teleological) argument". Religiouseducation.co.uk. Retrieved 22 April 2015. * Rivers, Isabel (2000). Reason, Grace, and Sentiment: Volume 2, Shaftesbury to Hume: A Study of the Language of Religion
Religion
and Ethics
Ethics
in England, 1660–1780. Cambridge Studies in Eighteenth-Century English Literature and Thought. 37. Cambridge University Press
Cambridge University Press
. ISBN 9781139425001 . * Robbins, Lionel (1998). A History of Economic Thought: The LSE Lectures. Edited by Steven G. Medema and Warren J. Samuels. Princeton University Press , Princeton, NJ. * Robinson, Dave & Groves, Judy (2003). Introducing Political Philosophy. Icon Books. ISBN 1-84046-450-X . * Roth, Robert J. (1991). " David Hume
David Hume
on Religion
Religion
in England". Thought: Fordham University
Fordham University
Quarterly . Fordham University
Fordham University
. 66 (260): 51–64. doi :10.5840/thought199166142 . * Russell, B. (1946). A History of Western Philosophy. London, Allen and Unwin. * Russell, Paul (2014). "Hume on Religion". In Zalta, Edward N. The Stanford Encyclopedia of Philosophy
Stanford Encyclopedia of Philosophy
. * Russell, Paul (2010). The Riddle of Hume's Treatise: Skepticism, Naturalism, and Irreligion. Oxford University Press
Oxford University Press
. ISBN 9780199751525 . * Scharfstein, Ben-Ami (1998). A Comparative History of World Philosophy: From the Upanishads to Kant. EBSCO e Book
Book
Collection. SUNY Press . ISBN 9780791436837 . * Schmidt, Claudia M. (2010). David Hume: Reason
Reason
in History. Penn State Press . ISBN 9780271046976 . * Scruton, Roger (14 December 2014). "Aesthetics: Major concerns of 18th-century aesthetics". Encyclopædia Britannica . * Sgarbi, M. (2012). "Hume\'s Source of the \'Impression-Idea\' Distinction", Anales del Seminario de Historia de la Filosofía, 2: 561–576 * Sher, Richard B. (2008). The Enlightenment and the Book: Scottish Authors and Their Publishers in Eighteenth-Century Britain, Ireland, and America. Chicago Studies in Ethnomusicology Series. University of Chicago Press . ISBN 9780226752549 . * Singer, Peter (4 March 2015). "The climax of moral sense theory: Hutcheson and Hume". Encyclopædia Britannica . * Smith, Michael Andrew (January 1987). "The Humean Theory of Motivation" (PDF). Mind (New Series ed.). Oxford University Press
Oxford University Press
. 96 (381): 36–61. doi :10.1093/mind/XCVI.381.36 . * Spencer, Mark G., ed. David Hume: Historical Thinker, Historical Writer (Penn State University Press; 2013) 282 pages; Interdisciplinary essays that consider his intertwined work as historian and philosopher * Spiegel, Henry William, (1991). The Growth of Economic Thought, 3rd Ed., Durham: Duke University Press
Duke University Press
. * Strawson, Galen (2011). The Evident Connexion: Hume on Personal Identity. Oxford Scholarship Online. ISBN 9780199608508 . doi :10.1093/acprof:oso/9780199608508.001.0001 . * Strawson, Galen (2014). The Secret Connexion: Causation, Realism, and David Hume. Chicago Studies in Ethnomusicology Series. Oxford University Press . ISBN 9780199605859 . * Strawson, Sir Peter Frederick (2008). Freedom and Resentment and Other Essays. Routledge
Routledge
. ISBN 9781134060870 . * Stroud, B. (1977). Hume, Routledge, London & New York. * Swain, Corliss Gaida (2008). "Personal Identity". In Traiger, Saul. The Blackwell Guide to Hume\'s Treatise. Blackwell Guides to Great Works. John Wiley & Sons . ISBN 9781405153133 . * Taylor, A. E. (1927). David Hume
David Hume
and the Miraculous, Leslie Stephen Lecture. Cambridge, pp. 53–4. * Taylor, W. L. (1965). Francis Hutcheson and David Hume
David Hume
as Predecessors of Adam Smith. Durham: Duke University Press
Duke University Press
. * Waldmann, Felix (2014). Further Letters of David Hume. Edinburgh: Edinburgh
Edinburgh
Bibliographical Society. * Wertz, S. K. (1975). "Hume, History, and Human Nature". Journal of the History of Ideas . University of Pennsylvania Press
University of Pennsylvania Press
. 36 (3): 481–496. JSTOR
JSTOR
2708658 . doi :10.2307/2708658 . * Wertz, S. K. (1993). "Hume and the Historiography of Science". Journal of the History of Ideas . 54 (3): 411–436. JSTOR
JSTOR
2710021 . doi :10.2307/2710021 . * Wiley, James (2012). Theory and Practice in the Philosophy
Philosophy
of David Hume. Palgrave Macmillan
Palgrave Macmillan
. ISBN 9781137026439 . * Wright, John P. (2009). Hume\'s \'A Treatise of Human Nature\': An Introduction. Cambridge Introductions to Key Philosophical Texts. Cambridge University Press
Cambridge University Press
. ISBN 9780521833769 . * Wright, John P. (1983). The Sceptical Realism of David Hume. Studies in intellectual history and the history of philosophy. Manchester University Press
Manchester University Press
. ISBN 9780719008825 . * Wright, Richard (2010). Understanding Religious Ethics: A Complete Guide for OCR AS and A2. Studies in intellectual history and the history of philosophy. Oxford University Press
Oxford University Press
.

FURTHER READING

* Ardal, Pall (1966). Passion and Value in Hume's Treatise, Edinburgh, Edinburgh
Edinburgh
University Press . * Bailey, Alan & O'Brien, Dan (eds.) (2012). The Continuum Companion to Hume, New York: Continuum. * Beauchamp, Tom & Rosenberg, Alexander (1981). Hume and the Problem of Causation , New York, Oxford University Press. * Campbell Mossner, Ernest (1980). The Life of David Hume, Oxford University Press. * Gilles Deleuze
Gilles Deleuze
(1953). Empirisme et subjectivité. Essai sur la Nature Humaine selon Hume, Paris: Presses Universitaires de France, trans. Empiricism
Empiricism
and Subjectivity, (New York: Columbia University Press , 1991) * Demeter, Tamás (2012). Hume's Experimental Method. British Journal for the History of Philosophy
Philosophy
20. * Demeter, Tamás (2014). Natural Theology
Theology
as Superstition: Hume and the Changing Ideology
Ideology
of Moral Inquiry. In Demeter, T. et al. (eds.), Conflicting Values of Inquiry, Leiden: Brill. * Garrett, Don (1996). Cognition and Commitment in Hume's Philosophy. New York & Oxford: Oxford University Press. * Gaskin, J.C.A. (1978). Hume's Philosophy
Philosophy
of Religion. Humanities Press International. * James A. Harris (2015). Hume: An Intellectual Biography. Cambridge University Press. * Hesselberg, A. Kenneth (1961). Hume, Natural Law
Law
and Justice. Duquesne Review, Spring 1961, pp. 46–47. * Kail, P. J. E. (2007) Projection and Realism in Hume's Philosophy, Oxford University Press, Oxford. * Kemp Smith, Norman (1941). The Philosophy
Philosophy
of David Hume. Macmillan. * Norton, David Fate (1982). David Hume: Common-Sense Moralist, Sceptical Metaphysician. Princeton University Press. * Norton, David Fate & Taylor, Jacqueline (eds.) (2009). The Cambridge companion to Hume, Cambridge: Cambridge University Press. * Radcliffe, Elizabeth S. (ed.) (2008). A Companion to Hume, Malden: Blackwell. * Rosen, Frederick (2003). Classical Utilitarianism
Utilitarianism
from Hume to Mill ( Routledge
Routledge
Studies in Ethics
Ethics
& Moral Theory). ISBN 0-415-22094-7 * Russell, Paul (1995). Freedom and Moral Sentiment: Hume's Way of Naturalizing Responsibility. New York & Oxford, Oxford University Press. * Stroud, Barry (1977). Hume, Routledge, London line-height:1.2em">Library resources about DAVID HUME -------------------------

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* Contextualism * Determinism
Determinism
* Empiricism
Empiricism
* Evolutionary epistemology
Evolutionary epistemology
* Fallibilism * Feminist epistemology * Fideism * Foundationalism * Genetic epistemology * Holism * Infinitism * Innatism * Internalism and externalism * Naïve realism
Naïve realism
* Naturalized epistemology * Phenomenalism * Positivism
Positivism
* Reductionism * Reliabilism * Representative realism * Rationalism
Rationalism
* Skepticism * Theory of Forms
Theory of Forms
* Transcendental idealism * Uniformitarianism
Uniformitarianism

CONCEPTS

* A priori knowledge * Analysis * Analytic–synthetic distinction * Belief
Belief
* Causality
Causality
* Common sense
Common sense
* Descriptive knowledge * Exploratory thought * Gettier problem * Justification * Knowledge
Knowledge
* Induction * Objectivity * Problem of induction
Problem of induction
* Problem of other minds * Perception
Perception
* Proposition * Regress argument * Simplicity * Speculative reason * Truth
Truth
* more...

RELATED ARTICLES

* Outline of epistemology * Alethiology * Faith and rationality * Formal epistemology * Meta-epistemology * Philosophy
Philosophy
of perception * Philosophy of science
Philosophy of science
* Social epistemology

* Portal
Portal
* Category * Task Force * Stubs * Discussion

* v * t * e

Philosophy of religion

CONCEPTS IN RELIGION

* Afterlife
Afterlife
* Euthyphro dilemma * Faith * Intelligent design
Intelligent design
* Miracle
Miracle
* Problem of evil
Problem of evil
* Religious belief * Soul
Soul
* Spirit
Spirit
* Theodicy * Theological veto

CONCEPTIONS OF GOD

* Aristotelian view * Brahman * Demiurge
Demiurge
* Divine simplicity * Egoism * Holy Spirit
Spirit
* Misotheism * Pandeism * Personal god * Process theology * Supreme Being * Unmoved mover

GOD IN

* Abrahamic religions * Buddhism
Buddhism
* Christianity * Hinduism * Islam * Jainism * Judaism * Mormonism * Sikhism * Bahá\'í Faith * Wicca

EXISTENCE OF GOD

FOR

* Beauty
Beauty
* Christological * Consciousness

* Cosmological

* Kalam
Kalam
* Contingency

* Degree * Desire * Experience * Fine-tuning of the Universe * Love * Miracles * Morality
Morality
* Necessary existent * Ontological * Pascal\'s Wager * Proper basis * Reason
Reason

* Teleological

* Natural law
Natural law
* Watchmaker analogy
Watchmaker analogy

* Transcendental

AGAINST

* 747 gambit * Atheist\'s Wager * Evil * Free will
Free will
* Hell * Inconsistent revelations * Nonbelief * Noncognitivism * Occam\'s razor * Omnipotence * Poor design * Russell\'s teapot

THEOLOGY

* Acosmism * Agnosticism
Agnosticism
* Animism
Animism
* Antireligion * Atheism
Atheism
* Creationism * Dharmism * Deism
Deism
* Demonology
Demonology
* Divine command theory
Divine command theory
* Dualism
Dualism
* Esotericism * Exclusivism

* Existentialism
Existentialism

* Christian * Agnostic * Atheistic

* Feminist theology

* Thealogy * Womanist theology

* Fideism * Fundamentalism * Gnosticism
Gnosticism
* Henotheism

* Humanism
Humanism

* Religious * Secular * Christian

* Inclusivism * Theories about religions * Monism
Monism
* Monotheism
Monotheism
* Mysticism
Mysticism

* Naturalism

* Metaphysical * Religious * Humanistic

* New Age
New Age
* Nondualism
Nondualism
* Nontheism * Pandeism * Panentheism * Pantheism
Pantheism
* Perennialism * Polytheism
Polytheism
* Process theology * Religious skepticism * Spiritualism * Shamanism
Shamanism
* Taoic * Theism
Theism
* Transcendentalism * more...

RELIGIOUS LANGUAGE

* Eschatological verification * Language-game * Logical positivism * Apophatic theology
Apophatic theology
* Verificationism

PROBLEM OF EVIL

* Augustinian theodicy * Best of all possible worlds * Euthyphro dilemma * Inconsistent triad * Irenaean theodicy * Natural evil * Theodicy

Philosophers of religion (by date active)

Ancient and Medieval

* Anselm of Canterbury
Anselm of Canterbury
* Augustine of Hippo
Augustine of Hippo
* Avicenna
Avicenna
* Averroes * Boethius * Erasmus
Erasmus
* Gaunilo of Marmoutiers * Pico della Mirandola * Heraclitus
Heraclitus
* King James VI and I
James VI and I
* Marcion of Sinope
Marcion of Sinope
* Thomas Aquinas
Thomas Aquinas
* Maimonides
Maimonides

ENLIGHTENMENT

* Augustin Calmet * René Descartes * Blaise Pascal
Blaise Pascal
* Baruch Spinoza
Baruch Spinoza
* Nicolas Malebranche
Nicolas Malebranche
* Gottfried W Leibniz * William Wollaston * Thomas Chubb * David Hume * Baron d\'Holbach * Immanuel Kant
Immanuel Kant
* Johann G Herder

1800 1850

* Friedrich Schleiermacher * Karl C F Krause * Georg W F Hegel

* William Whewell
William Whewell
* Ludwig Feuerbach * Søren Kierkegaard
Søren Kierkegaard
* Karl Marx
Karl Marx
* Albrecht Ritschl

1880 1900

* Ernst Haeckel
Ernst Haeckel
* W. K. Clifford * Friedrich Nietzsche
Friedrich Nietzsche
* Harald Høffding * William James
William James

* Vladimir Solovyov * Ernst Troeltsch * Rudolf Otto * Lev Shestov * Sergei Bulgakov
Sergei Bulgakov
* Pavel Florensky * Ernst Cassirer * Joseph Maréchal
Joseph Maréchal

1920 postwar

* George Santayana
George Santayana
* Bertrand Russell
Bertrand Russell
* Martin Buber
Martin Buber
* René Guénon * Paul Tillich * Karl Barth * Emil Brunner * Rudolf Bultmann * Gabriel Marcel * Reinhold Niebuhr

* Charles Hartshorne * Mircea Eliade * J L Mackie * Walter Kaufmann * Martin Lings * Peter Geach * George I Mavrodes * William Alston * Antony Flew

1970 1990 2010

* William L Rowe * Dewi Z Phillips * Alvin Plantinga * Anthony Kenny * Nicholas Wolterstorff
Nicholas Wolterstorff
* Richard Swinburne * Robert Merrihew Adams

* Peter van Inwagen * Daniel Dennett
Daniel Dennett
* Loyal Rue * Jean-Luc Marion * William Lane Craig * Ali Akbar Rashad

* Alexander Pruss

RELATED TOPICS

* Criticism of religion
Criticism of religion
* Ethics
Ethics
in religion * Exegesis
Exegesis
* History of religions * Religion
Religion
* Religious language * Religious philosophy * Relationship between religion and science * Political science of religion * Faith and rationality * more...

* PORTAL * CATEGORY

* v * t * e

Social and political philosophy

PHILOSOPHERS

* Alinsky * Arendt * Aristotle
Aristotle
* Augustine * Aurobindo * Aquinas * Aron * Averroes * Azurmendi * Badiou * Bakunin * Baudrillard * Bauman * Benoist * Bentham * Berlin * Bonald * Bosanquet * Burke * Judith Butler
Judith Butler
* Camus * Chanakya
Chanakya
* Chomsky * Cicero
Cicero
* Comte * Confucius * De Beauvoir * Debord * Djilas * Du Bois * Durkheim * Emerson * Engels * Foucault * Fourier * Franklin * Gandhi * Gehlen * Gentile * Al-Ghazali
Al-Ghazali
* Gramsci * Grotius * Habermas * Han Fei * Hayek * Hegel * Heidegger * Hobbes * Hume * Irigaray * Jefferson * Kant * Kierkegaard * Kirk * Kropotkin * Laozi
Laozi
* Le Bon * Le Play * Leibniz * Lenin * Locke * Luxemburg * Machiavelli * Maistre * Malebranche * Mao * Marcuse * Maritain * Marsilius * Marx * Mencius
Mencius
* Michels * Mill * Mises * Montesquieu
Montesquieu
* Möser * Mozi * Muhammad
Muhammad
* Negri * Nehru * Niebuhr * Nietzsche * Nozick * Oakeshott * Ortega * Paine * Pareto * Pettit * Plamenatz * Plato
Plato
* Polanyi * Popper * Radhakrishnan * Rand * Rawls * Renan * Rothbard * Rousseau * Royce * Ruskin * Russell * Sade * Santayana * Sarkar * Sartre * Schmitt * Searle * Shang * Simonović * Skinner * Smith * Socrates
Socrates
* Sombart * Spann * Spencer * Spinoza * Spirito * Stirner * Strauss * Sun * Sun Tzu
Sun Tzu
* Taine * Taylor * Thucydides
Thucydides
* Thoreau * Tocqueville * Vivekananda
Vivekananda
* Voltaire
Voltaire
* Walzer * Weber * Žižek

SOCIAL THEORIES

* Vaisheshika * Anarchism
Anarchism
* Authoritarianism
Authoritarianism
* Collectivism * Communism
Communism
* Communitarianism
Communitarianism
* Conflict theories * Confucianism
Confucianism
* Consensus theory * Conservatism
Conservatism
* Contractualism * Cosmopolitanism * Culturalism * Fascism
Fascism
* Feminist political theory * Gandhism * Individualism
Individualism
* Legalism * Liberalism
Liberalism
* Libertarianism
Libertarianism
* Mohism * National liberalism * Republicanism
Republicanism
* Social constructionism
Social constructionism
* Social constructivism * Social Darwinism
Social Darwinism
* Social determinism * Socialism
Socialism
* Utilitarianism
Utilitarianism

SOCIAL CONCEPTS

* Civil disobedience
Civil disobedience
* Democracy
Democracy
* Four occupations * Justice
Justice
* Law
Law
* Mandate of Heaven * Peace
Peace
* Property
Property
* Revolution
Revolution
* Rights
Rights
* Social contract
Social contract
* Society
Society
* War
War
* MORE...

RELATED ARTICLES

* Jurisprudence
Jurisprudence
* Philosophy
Philosophy
and economics * Philosophy
Philosophy
of education * Philosophy
Philosophy
of history * Philosophy
Philosophy
of love * Philosophy
Philosophy
of sex * Philosophy
Philosophy
of social science * Political ethics * Social epistemology

* Category * Portal
Portal
* Task Force

* v * t * e

Aesthetics
Aesthetics

PHILOSOPHERS

* Abhinavagupta
Abhinavagupta
* Theodor W. Adorno * Leon Battista Alberti
Leon Battista Alberti
* Thomas Aquinas
Thomas Aquinas
* Hans Urs von Balthasar
Hans Urs von Balthasar
* Alexander Gottlieb Baumgarten
Alexander Gottlieb Baumgarten
* Clive Bell * Bernard Bosanquet * Edward Bullough * R. G. Collingwood * Ananda Coomaraswamy
Ananda Coomaraswamy
* Arthur Danto * John Dewey
John Dewey
* Denis Diderot
Denis Diderot
* Hubert Dreyfus * Curt John Ducasse * Thierry de Duve * Roger Fry
Roger Fry
* Nelson Goodman * Clement Greenberg * Georg Hegel * Martin Heidegger
Martin Heidegger
* David Hume * Immanuel Kant
Immanuel Kant
* Paul Klee * Susanne Langer
Susanne Langer
* Theodor Lipps * György Lukács
György Lukács
* Jean-François Lyotard * Joseph Margolis * Jacques Maritain * Thomas Munro * Friedrich Nietzsche
Friedrich Nietzsche
* José Ortega y Gasset * Dewitt H. Parker * Stephen Pepper * David Prall * Jacques Rancière * Ayn Rand
Ayn Rand
* George Lansing Raymond * I. A. Richards * George Santayana
George Santayana
* Friedrich Schiller
Friedrich Schiller
* Arthur Schopenhauer
Arthur Schopenhauer
* Roger Scruton
Roger Scruton
* Irving Singer * Rabindranath Tagore
Rabindranath Tagore
* Giorgio Vasari
Giorgio Vasari
* Morris Weitz * Johann Joachim Winckelmann
Johann Joachim Winckelmann
* Richard Wollheim * more...

THEORIES

* Classicism
Classicism
* Evolutionary aesthetics
Evolutionary aesthetics
* Historicism
Historicism
* Modernism
Modernism
* New Classical * Postmodernism
Postmodernism
* Psychoanalytic theory * Romanticism
Romanticism
* Symbolism * more...

CONCEPTS

* Aesthetic emotions * Aesthetic interpretation * Art manifesto * Avant-garde
Avant-garde
* Axiology * Beauty
Beauty
* Boredom
Boredom
* Camp * Comedy
Comedy
* Creativity * Cuteness * Disgust * Ecstasy * Elegance
Elegance
* Entertainment
Entertainment
* Eroticism
Eroticism
* Gaze * Harmony
Harmony
* Judgement * Kama
Kama
* Kitsch
Kitsch
* Life imitating art * Magnificence * Mimesis * Perception
Perception
* Quality * Rasa * Reverence * Style * Sublime * Taste * Work of art
Work of art

RELATED TOPICS

* Aesthetics
Aesthetics
of music * Applied aesthetics * Architecture
Architecture
* Art
Art
* Arts criticism * Feminist aesthetics * Gastronomy * History of painting
History of painting
* Humour
Humour
* Japanese aesthetics
Japanese aesthetics
* Literary merit * Mathematical beauty * Mathematics and architecture * Mathematics and art
Mathematics and art
* Music theory
Music theory
* Neuroesthetics * Painting
Painting
* Patterns in nature
Patterns in nature
* Philosophy
Philosophy
of design * Philosophy
Philosophy
of film * Philosophy
Philosophy
of music * Poetry
Poetry
* Sculpture
Sculpture
* Theory of painting * Theory of art * Tragedy
Tragedy
* Visual arts
Visual arts

* Index of aesthetics articles * Category * Portal
Portal

* v * t * e

Ethics
Ethics

THEORIES

* Casuistry * Consequentialism
Consequentialism

* Deontology

* Kantian ethics
Kantian ethics

* Ethics
Ethics
of care * Existentialist ethics * Meta-ethics * Particularism * Pragmatic ethics
Pragmatic ethics
* Role ethics * Virtue ethics
Virtue ethics

CONCEPTS

* Autonomy * Axiology * Belief
Belief
* Conscience * Consent * Equality * Care * Free will
Free will
* Good and evil
Good and evil
* Happiness
Happiness
* Ideal * Justice
Justice
* Morality
Morality
* Norm * Freedom * Principles * Suffering or Pain
Pain
* Stewardship * Sympathy
Sympathy
* Trust * Value * Virtue
Virtue
* Wrong * FULL INDEX...

PHILOSOPHERS

* Laozi
Laozi
* Plato
Plato
* Aristotle
Aristotle
* Diogenes
Diogenes
* Valluvar * Cicero
Cicero
* Confucius * Augustine of Hippo
Augustine of Hippo
* Mencius
Mencius
* Mozi * Xunzi * Thomas Aquinas
Thomas Aquinas
* Baruch Spinoza
Baruch Spinoza
* David Hume * Immanuel Kant
Immanuel Kant
* Georg W. F. Hegel * Arthur Schopenhauer
Arthur Schopenhauer
* Jeremy Bentham
Jeremy Bentham
* John Stuart Mill
John Stuart Mill
* Søren Kierkegaard
Søren Kierkegaard
* Henry Sidgwick * Friedrich Nietzsche
Friedrich Nietzsche
* G. E. Moore
G. E. Moore
* Karl Barth * Paul Tillich * Dietrich Bonhoeffer * Philippa Foot * John Rawls
John Rawls
* John Dewey
John Dewey
* Bernard Williams * J. L. Mackie * G. E. M. Anscombe * William Frankena * Alasdair MacIntyre * R. M. Hare * Peter Singer
Peter Singer
* Derek Parfit * Thomas Nagel * Robert Merrihew Adams * Charles Taylor * Joxe Azurmendi * Christine Korsgaard
Christine Korsgaard
* Martha Nussbaum * MORE...

APPLIED ETHICS

* Bioethics * Business ethics * Discourse ethics * Environmental ethics
Environmental ethics
* Legal ethics * Medical ethics * Nursing ethics * Professional ethics * Sexual ethics * Ethics
Ethics
of eating meat * Ethics
Ethics
of technology

RELATED ARTICLES

* Christian ethics
Christian ethics
* Descriptive ethics * Ethics
Ethics
in religion * Evolutionary ethics * Feminist ethics * History of ethics * Ideology
Ideology
* Islamic ethics
Islamic ethics
* Jewish ethics
Jewish ethics
* Normative ethics * Philosophy
Philosophy
of law * Political philosophy
Political philosophy
* Social philosophy

* Portal
Portal
* Category

* v * t * e

Criticism of religion
Criticism of religion

BY RELIGION

* Buddhism
Buddhism

* Christianity

* Catholic

* Opus Dei

* Jehovah\'s Witnesses * Latter Day Saint movement * Protestantism * Seventh-day Adventist * Unification Church * Westboro Baptist Church

* Hinduism

* Islam

* Islamism * Twelver Shi’ism * Wahhabism

* Jainism * Judaism * Monotheism
Monotheism
* New religious movement * Scientology * Sikhism * Yazdânism * Zoroastrianism
Zoroastrianism

RELIGIOUS TEXTS

* Bible * Quran * Hadiths

* Mormon sacred texts

* Book
Book
of Mormon

* Talmud

RELIGIOUS FIGURES

* Aisha * Charles Taze Russell * Ellen White * Jesus * Moses * Muhammad
Muhammad
* Mirza Ghulam Ahmad * Saul

RELIGION AND VIOLENCE

* Buddhism
Buddhism

* Christianity

* Mormonism

* Judaism * Islam

* Terrorism

* Christian * Hindu * Islamic * Jewish

* Persecution

* Christian thought on persecution and tolerance

* War
War

* In Islam * In Judaism

* Sectarian violence

* By country

* India

* Anti-Christian violence * In Odisha

* Nigeria * Pakistan

BOOKS

* Atheist Manifesto * Breaking the Spell: Religion
Religion
as a Natural Phenomenon * Christianity Unveiled * God in the Age of Science? * God Is Not Great * God: The Failed Hypothesis * Letter to a Christian Nation * The Age of Reason