Results for 'hume'

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  1. História natural da religião, de David Hume.David Hume & Jaimir Conte - 2005 - São Paulo, SP, Brasil: Editora da Unesp.
    Tradução para o português da obra "História natural da religião", de David Hume. Tradução, apresentação e notas: Jaimir Conte. Editora da UNESP: São Paulo, 1ª ed. 2005.
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  2. Neutrality, Cultural Literacy, and Arts Funding.Jack Alexander Hume - 2024 - Ergo: An Open Access Journal of Philosophy 10 (55):1588-1617.
    Despite the widespread presence of public arts funding in liberal societies, some liberals find it unjustified. According to the Neutrality Objection, arts funding preferences some ways of life. One way to motivate this challenge is to say that a public goods-styled justification, although it could relieve arts funding of these worries of partiality, cannot be argued for coherently or is, in the end, too susceptible to impressions of partiality. I argue that diversity-based arts funding can overcome this challenge, because it (...)
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  3. Uma espécie de história da minha vida.David Hume & Jaimir Conte - 2013 - Revista Litterarius 2 (12):1-8.
    Tradução para o português de "Uma espécie de história de minha vida" (A kind of history of my life), ou Carta a um médico (A Letter to a Physician), uma carta escrita por Hume (1711-1776), endereçada em março ou abril de 1734 a um médico não identificado (segundo Norton provavelmente John Arbuthnot ou George Cheyne), na qual Hume pede alguns conselhos para continuar com o seu trabalho filosófico. O título atual é extraído do primeiro parágrafo.A carta foi escrita (...)
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  4. O stanie średnim.David Hume - 2007 - Nowa Krytyka 20:405-413. Translated by Bartosz Żukowski.
    Translation of David Hume's "Of the Middle Station of Life".
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  5. Providing ethics advice in a pandemic, in theory and in practice: A taxonomy of ethics advice.James Wilson, Jack Hume, Cian O'Donovan & Melanie Smallman - 2024 - Bioethics 38 (3):213-222.
    The pandemic significantly raised the stakes for the translation of bioethics insights into policy. The novelty, range and sheer quantity of the ethical problems that needed to be addressed urgently within public policy were unprecedented and required high‐bandwidth two‐way transfer of insights between academic bioethics and policy. Countries such as the United Kingdom, which do not have a National Ethics Committee, faced particular challenges in how to facilitate this. This paper takes as a case study the brief career of the (...)
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  6. TORC3: Token-Ring Clearing Heuristic for Currency Circulation.Julio Michael Stern, Carlos Humes, Marcelo de Souza Lauretto, Fabio Nakano, Carlos Alberto de Braganca Pereira & Guilherme Frederico Gazineu Rafare - 2012 - AIP Conference Proceedings 1490:179-188.
    Clearing algorithms are at the core of modern payment systems, facilitating the settling of multilateral credit messages with (near) minimum transfers of currency. Traditional clearing procedures use batch processing based on MILP - mixed-integer linear programming algorithms. The MILP approach demands intensive computational resources; moreover, it is also vulnerable to operational risks generated by possible defaults during the inter-batch period. This paper presents TORC3 - the Token-Ring Clearing Algorithm for Currency Circulation. In contrast to the MILP approach, TORC3 is a (...)
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  7. Generalized Line Criterion for Gauss-Seidel Method.Julio Michael Stern, Manuel Valentim de Pera Garcia & Carlos Humes - 2003 - Computational and Applied Mathematics 22 (1):91-97.
    We present a module based criterion, i.e. a sufficient condition based on the absolute value of the matrix coefficients, for the convergence of Gauss–Seidel method (GSM) for a square system of linear algebraic equations, the Generalized Line Criterion (GLC). We prove GLC to be the “most general” module based criterion and derive, as GLC corollaries, some previously know and also some new criteria for GSM convergence. Although far more general than the previously known results, the proof of GLC is simpler. (...)
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  8. (1 other version)Hume's (Ad Hoc?) Appeal to the Calm Passions.Hsueh Qu - 2018 - Archiv für Geschichte der Philosophie 100 (4):444-469.
    Hume argues that whenever we seem to be motivated by reason, there are unnoticed calm passions that play this role instead, a move is that is often criticised as ad hoc (e.g. Stroud 1977 and Cohon 2008). In response, some commentators propose a conceptual rather than empirical reading of Hume’s conativist thesis, either as a departure from Hume (Stroud 1977), or as an interpretation or rational reconstruction (Bricke 1996). -/- I argue that conceptual accounts face a dilemma: (...)
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  9. Hume's Real Riches.Charles Goldhaber - 2022 - History of Philosophy Quarterly 39 (1):45–57.
    Hume describes his own “open, social, and cheerful humour” as “a turn of mind which it is more happy to possess, than to be born to an estate of ten thousand a year.” Why does he value a cheerful character so highly? I argue that, for Hume, cheerfulness has two aspects—one manifests as mirth in social situations, and the other as steadfastness against life’s misfortunes. This second aspect is of special interest to Hume in that it safeguards (...)
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  10. David Hume and the Philosophy of Religion.Paul Russell - 2021 - In Stewart Goetz & Charles Taliaferro (eds.), The Encyclopedia of Philosophy of Religion. Hoboken, NJ: Wiley-Blackwell. pp. 1-20.
    David Hume (1711-1776) is widely recognized as one of the most influential and significant critics of religion in the history of philosophy. There remains, nevertheless, considerable disagreement about the exact nature of his views. According to some, he was a skeptic who regarded all conjectures relating to religious hypotheses to be beyond the scope of human understanding – he neither affirmed nor denied these conjectures. Others read him as embracing a highly refined form of “true religion” of some kind. (...)
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  11. Hume's Skeptical Definitions of "Cause".David Storrs-Fox - 2020 - Hume Studies 43 (1):3-28.
    The relation between Hume’s constructive and skeptical aims has been a central concern for Hume interpreters. Hume’s two definitions of ‘cause’ in the Treatise and first Enquiry apparently represent an important constructive achievement, but this paper argues that the definitions must be understood in terms of Hume’s skepticism. The puzzle I address is simply that Hume gives two definitions rather than one. I use Don Garrett’s interpretation as a foil to develop my alternative skeptical interpretation. (...)
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  12. Hume's Natural Philosophy and Philosophy of Physical Science.Matias Slavov - 2020 - London: Bloomsbury Academic.
    This book contextualizes David Hume's philosophy of physical science, exploring both Hume's background in the history of early modern natural philosophy and its subsequent impact on the scientific tradition.
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  13. Hume’s Theory of Causation: Is There More Than One?James Hill - 2011 - Teorie Vědy / Theory of Science 33 (2):233-249.
    It is traditionally assumed that there is only one theory of causality in Hume's writings. In this article it is shown that we can distinguish between an early and mature theory. It is argued that the mature theory, strongly influenced by Newton's physics, accords with the New Hume interpretation by asserting that real causal relations are not accessible to the human mind.
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  14. Hume's Skeptical Philosophy and the Moderation of Pride.Charles Goldhaber - 2024 - Philosophy and Phenomenological Research 108 (6):621–36.
    Hume describes skeptical philosophy as having a variety of desirable effects. It can counteract dogmatism, produce just reasoning, and promote social cohesion. When discussing how skepticism may achieve these effects, Hume typically appeals to its effects on pride. I explain how, for Hume, skeptical philosophy acts on pride and how acting on pride produces the desirable effects. Understanding these mechanisms, I argue, sheds light on how, why, when, and for whom skeptical philosophy can be useful. It also (...)
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  15. Hume's Geography of Feeling in A Treatise of Human Nature.Don Garrett - forthcoming - In Elizabeth S. Radcliffe (ed.), Hume's _A Treatise of Human Nature_: A Critical Guide. Cambridge: Cambridge University Press.
    Hume describes “mental geography” as the endeavor to know “the different operations of the mind, to separate them from each other, to class them under their proper heads, and to correct all that seeming disorder, in which they lie involved, when made the object of reflection and enquiry.” While much has been written about his geography of thought in Treatise Book 1, relatively little has been written about his geography of feeling in Books 2 and 3, with the result (...)
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  16. Hume on the Best Attested Miracles.Michael Jacovides - manuscript
    The first argument that Hume offers against believing in miracle stories in Part 2 of his essay on miracles relies on social context in a way that makes it difficult to follow. Hume says that there’s never been a miracle story that’s well enough attested with respect to certain criteria of testimonial strength. A little later in the essay, he cites recent miracle stories coming from that Saint Médard cemetery as meeting the criteria to an exceptionally high degree, (...)
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  17. Is Hume a Perspectivalist?Sam Zahn - forthcoming - Ergo: An Open Access Journal of Philosophy.
    Hume notoriously pursues a constructive science of human nature in the Treatise while raising serious skeptical doubts about that project and leaving them apparently unanswered. On the perspectivalist reading, Hume endorses multiple incommensurable epistemic perspectives in the Treatise. This reading faces two significant objections: that it renders Hume’s epistemology inconsistent (or at least highly incoherent) and that it is ad hoc. In this paper, I propose a perspectivalist account of epistemic justification in the Treatise that addresses, to (...)
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  18. Hume’s Dictum and Metaethics.Victor Moberger - 2020 - Philosophical Quarterly 70 (279):328-349.
    This paper explores the metaethical ramifications of a coarse-grained criterion of property identity, sometimes referred to as Hume's dictum. According to Hume's dictum, properties are identical if and only if they are necessarily co-extensive. Assuming the supervenience of the normative on the natural, this criterion threatens the non-naturalist view that there are instantiable normative properties which are distinct from natural properties. In response, non-naturalists typically point to various counterintuitive implications of Hume's dictum. The paper clarifies this strategy (...)
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  19. Hume's general point of view: A two‐stage approach.Nir Ben-Moshe - 2020 - Pacific Philosophical Quarterly 101 (3):431-453.
    I offer a novel two-stage reconstruction of Hume’s general-point-of-view account, modeled in part on his qualified-judges account in ‘Of the Standard of Taste.’ In particular, I argue that the general point of view needs to be jointly constructed by spectators who have sympathized with (at least some of) the agents in (at least some of) the actor’s circles of influence. The upshot of the account is two-fold. First, Hume’s later thought developed in such a way that it can (...)
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  20. Hume on Laws and Miracles.Nathan Rockwood - 2018 - American Catholic Philosophical Quarterly 92 (4).
    Hume famously argues that the laws of nature provide us with decisive reason to believe that any testimony of a miracle is false. In this paper, I argue that the laws of nature, as such, give us no reason at all to believe that the testimony of a miracle is false. I first argue that Hume’s proof is unsuccessful if we assume the Humean view of laws, and then I argue that Hume’s proof is unsuccessful even if (...)
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  21. Hume's emotivist theory of moral judgements.James Chamberlain - 2019 - European Journal of Philosophy 28 (4):1058-1072.
    Hume is believed by many to hold an emotivist thesis, according to which all expressions of moral judgements are expressions of moral sentiments. However, most specialist scholars of Hume either deny that this is Hume's position or believe that he has failed to argue convincingly for it. I argue that Hume is an emotivist, and that his true arguments for emotivism have been hitherto overlooked. Readers seeking to understand Hume's theory of moral judgements have traditionally (...)
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  22. Hume’s Two Causalities and Social Policy: Moon Rocks, Transfactuality, and the UK’s Policy on School Absenteeism.Leigh Price - 2014 - Journal of Critical Realism 13 (4):385-398.
    Hume maintained that, philosophically speaking, there is no difference between exiting a room out of the first-floor window and using the door. Nevertheless, Hume’s reason and common sense prevailed over his scepticism and he advocated that we should always use the door. However, we are currently living in a world that is more seriously committed to the Humean philosophy of empiricism than he was himself and thus the potential to act inappropriately is an ever-present potential. In this paper, (...)
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  23. Hume and the Rotting Turnip.Michael Jacovides - manuscript
    Right after Philo’s about-face in Part 12 of the Dialogues, he gives an argument that the dispute between the theist and the atheist is merely verbal. Since everything is at least a little like everything else, the atheist must concede that the source of order is at least remotely like a human intellect, even if this source is something like a rotting turnip. This passage provides a major argument for dismissing Hume’s apparent avowals of theism in the Dialogues and (...)
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  24. David Hume and the Science of Man.Zuzana Parusniková - 2011 - Teorie Vědy / Theory of Science 33 (2):205-231.
    Hume built his philosophical system with the ambition to become a Newton of human nature. His science of man is the fulfillment of this project. Hume was inspired by the Newtonian experimental empirical method excluding hypotheses, and he applied this method to moral sciences; he took those to be the basis of all other knowledge. The observation of human cognitive faculties, however, brought him to sceptical conclusions concerning the rational justification of empirical sciences. His original ambitions are thus (...)
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  25. To Hume It May Concern: learning from thinkers.Peter Cave - 2023 - The Scotsman 28:34-35.
    A brief review of my How To Think Like a Philosopher, drawing attention to the valuable thinking of David Hume and some Scottish connections.
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  26. Ambiguity and "Atheism" in Hume's Dialogues.Paul Russell - forthcoming - In Hume’s ‘Dialogues concerning Natural Religion’: A Critical Guide. Cambridge, UK: Cambridge University Press.
    This paper considers the question of “atheism” as it arises in Hume’s _Dialogues_. It argues that the concept of “atheism” involves several signficiant ambiguities that are indicative of philosophical and interpretive disagreements of a more substantial nature. It defends the view that Philo’s general sceptical orientation accurately represents Hume’s own “irreligious” and “atheistic” commitments, both in the _Dialogues_ and in his other (“earlier”) writings. While Hume was plainly a “speculative atheist”, his “practical atheism” was targeted more narrowly (...)
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  27. David Hume’un Kozmolojik Argüman Eleştirisi.Soner Soysal - 2016 - Ethos: Dialogues in Philosophy and Social Sciences 9 (1):77-96.
    David Hume’un Doğal Din Üzerine Diyaloglar kitabı, başlığının da ima ettiği gibi, vahiy metinlerine başvurmadan Tanrı’nın varlığına ve niteliklerine ulaşılıp ulaşılamayacağını araştıran bir metindir. Metin boyunca, felsefe tarihinde de gördüğümüz, iki ana yaklaşımı temsil eden iki temel argüman sunulur. Bunlardan ilki, a priori yaklaşımı temsil eden kozmolojik argümandır. Diğeri ise, a posteriori yaklaşımı temsi eden zeki tasarım argümanıdır. Bu yazıda, Hume’un, diyalogdaki Philo karakteri üzerinden ortaya koyduğu, kozmolojik argümana yönelik eleştirileri ele alınıp, böyle bir argümanın neden Tanrı’nın varlığı (...)
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  28.  60
    Hume y Priestley: afinidades y tensiones en torno al materialismo.Sofia Calvente - 2024 - Materialismo, Hedonismo y Ateísmo. Nuevas Discusiones Sobre la Filosofía de la Ilustración.
    En este trabajo me ocuparé de las resonancias que tuvo el modo en el que Hume aborda la cuestión de la materialidad de la mente en uno de los materialistas más notables de las Islas Británicas del siglo XVIII, Joseph Priestley. La influencia que ejerció el enfoque humeano acerca del materialismo en la obra de Priestley no ha sido suficientemente puesta de relieve o ha sido desestimada. En buena medida, esto se debe a que Priestley tienen una actitud crítica (...)
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  29. Hume’s Two Definitions: The Procedural Interpretation.Helen Beebee - 2011 - Hume Studies 37 (2):243-274.
    Hume's two definitions of causation have caused an extraordinary amount of controversy. The starting point for the controversy is the fact, well known to most philosophy undergraduates, that the two definitions aren't even extensionally equivalent, let alone semantically equivalent. So how can they both be definitions? One response to this problem has been to argue that Hume intends only the first as a genuine definition—an interpretation that delivers a straightforward regularity interpretation of Hume on causation. By many (...)
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  30. David Hume on Personal Identity in Books I and II of the "Treatise of Human Nature".Vinícius França Freitas - 2019 - Filosofia Unisinos 20 (1).
    I intend to discuss Hume’s theory of personal identity in Books I and II of the Treatise of Human Nature. First, I intend to argue that Hume’s distinction between a ‘personal identity with regard to thought and imagination’ and a ‘personal identity with regard to passions and self-interest’ is only methodological, not radical. That is, the philosopher does not sug-gest the existence of two distinct ideas of personal identity in mind. Secondly, I try to show the contribution of (...)
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  31. Hume.Fabian Dorsch - 2016 - In Amy Kind (ed.), The Routledge Handbook of the Philosophy of Imagination. New York: Routledge. pp. 40-54.
    This chapter overviews Hume’s thoughts on the nature and role of imagining and focusses primarily on three important distinctions that Hume draws among our conscious mental episodes: (i) between impressions and ideas; (ii) between ideas of the memory and ideas of the imagination; and (iii), among the ideas of the imagination, between ideas of the judgement and ideas of the fancy. In addition, the chapter considers Hume’s views on the imagination as a faculty of producing ideas, as (...)
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  32. Two (Failed) Versions of Hume's Argument Against Miracles.Nathan Rockwood - 2022 - Faith and Philosophy 39 (4).
    Hume’s argument against believing the testimony of miracles is the most influential treatment of the topic, but there is not yet a consensus on how to interpret his argument. Two arguments are attributed to him. First, Hume seems to start with the infrequency of miracles and uses this to infer that the testimony of a miracle is exceedingly unlikely, and this then creates strong but defeasible evidence against the testimony of any miracle. Second, perhaps Hume takes the (...)
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  33. Hume on Space and Time.Donald L. M. Baxter - 2016 - In Paul Russell (ed.), The Oxford Handbook of David Hume. Oxford: Oxford University Press.
    Understanding Hume’s theory of space and time requires suspending our own. When theorizing, we think of space as one huge array of locations, which external objects might or might not occupy. Time adds another dimension to this vast array. For Hume, in contrast, space is extension in general, where being extended is having parts arranged one right next to the other like the pearls on a necklace. Time is duration in general, where having duration is having parts occurring (...)
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  34. Hume’s Lengthy Digression": Free Will in the Treatise.Paul Russell - 2014 - In Donald C. Ainslie & Annemarie Butler (eds.), The Cambridge Companion to Hume's Treatise. Cambridge: Cambridge University Press. pp. 231-251.
    David Hume’s views on the subject of free will are among the most influential contributions to this long-disputed topic. Throughout the twentieth century, and into this century, Hume has been widely regarded as having presented the classic defense of the compatibilist position, the view that freedom and responsibility are consistent with determinism. Most of Hume’s core arguments on this issue are found in the Sections entitled “Of liberty and necessity,” first presented in Book 2 of A Treatise (...)
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  35. Hume's "General Rules".James Chamberlain - forthcoming - Philosophers' Imprint.
    In this paper, I examine Hume’s account of an important class of causal belief which he calls “general rules”. I argue that he understands general rules, like all causal beliefs, as lively ideas which are habitually associated with our impressions or memories. However, I argue, he believes that they are unlike any reflectively produced causal beliefs in that they are produced quickly and automatically, such that they occur independently of any other processes of reasoning. Given this, I argue, (...) appears to understand general rules as relatively simple beliefs, expressible only via generic sentences, like “birds lay eggs”. (shrink)
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  36. Hume's Justice and the Problem of the Missing Motive.Ian Cruise - forthcoming - Ergo: An Open Access Journal of Philosophy.
    The task that Hume explicitly sets himself in 3.2 of the Treatise is to identify the motive that renders just actions virtuous and constitutes justice as a virtue. But surprisingly, he never provides a clear account of what this motive is. This is the problem of the missing motive. The goal of this paper is to explain this problem and offer a novel solution. To set up my solution, I analyze a recent proposal from Geoffrey Sayre-McCord and illustrate what (...)
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  37. Hume proti náboženství.Filip Tvrdý - 2017 - Filosoficky Casopis 2 (65):207-220.
    Žádnému tématu – s výjimkou historie Anglie – nevěnoval David Hume více pozornosti než náboženství. Jak už to ale s Humovým filosofickým odkazem bývá, i jeho teorie náboženství byla podrobena celé řadě mnohdy naprosto protikladných interpretací – a právě těm bude věnována první část mého článku. Došlo totiž k pokusům představit jej jako teistu, fideistu, deistu, agnostika nebo ateistu. Ve druhé části budu obhajovat hypotézu, podle níž je úsilí zařadit Huma do jediného údajně správného výkladu liché, protože každá taková (...)
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  38. Hume on 'Genuine,' 'True,' and 'Rational' Religion.Lorne Falkenstein - 2009 - Eighteenth Century Thought 4 (1):171-201.
    Hume appears to have sometimes taken religion to be founded on reason, at other times to have taken it to be founded on faith, and at yet other times to be based on authority. All of these views can be found in the different pieces collected together in the second volume of his Essays and Treatises on Several Subjects. By means of an analysis of what Hume meant by "genuine religion," "true religion," and "rational religion," I uncover a (...)
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  39. (1 other version)Hume's Skepticism and the Problem of Atheism.Paul Russell - 2021 - In Recasting Hume and Early Modern Philosophy: Selected Essays. New York, NY, USA: Oxford University Press. pp. 303-339.
    David Hume was clearly a critic of religion. It is still debated, however, whether or not he was an atheist who denied the existence of God. According to some interpretations he was a theist of some kind and others claim he was an agnostic who simply suspends any belief on this issue. This essay argues that Hume’s theory of belief tells against any theistic interpretation – including the weaker, “attenuated” accounts. It then turns to the case for the (...)
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  40. Hume's 'Two Definitions' of Causation and the Ontology of 'Double Existence' (revised) with an Appendix 2021.Paul Russell - 2021 - In Recasting Hume and Early Modern Philosophy: Selected Essays. New York, NY, USA: Oxford University Press. pp. 3-31.
    This essay provides an interpretation of Hume’s “two definitions” of causation. It argues that the two definitions of causation must be interpreted in terms of Hume’s fundamental ontological distinction between perceptions and (material) objects. Central to Hume’s position on this subject is the claim that, while there is a natural tendency to suppose that there exist (metaphysical) causal powers in objects themselves, this is a product of our failure to distinguish perceptions and objects. Properly understood, our idea (...)
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  41. Bayle, Hume y los molinos de viento.Andrés Páez - 2000 - Ideas Y Valores 49 (113):29-44.
    El análisis de los conceptos de espacio y tiempo es generalmente considerado uno de los aspectos menos satisfactorios de la obra de Hume. Kemp Smith ha demostrado que en esta sección del Tratado Hume estaba respondiendo a los argumentos que Pierre Bayle había utilizado para probar que el razonamiento humano siempre termina refutándose a sí mismo. En este ensayo expongo las falacias en los argumentos de Bayle, las cuales están basadas en una comprensión inadecuada del concepto de extensión. (...)
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  42. David Hume, Ensaios Políticos.Jaimir Conte (ed.) - 2021 - São Paulo: Almedida.
    Os Ensaios Políticos de Hume tiveram uma enorme audiência e considerável influência sobre seus contemporâneos. Mas as reflexões de Hume sobre a política nem sempre tiveram a atenção que merecem, situação que ultimamente vem se revertendo graças a uma série de estudos que iluminam a sua importância. É por isso mais que oportuna a publicação desta edição dos Ensaios, enriquecida com o estudo de João Paulo Monteiro, que, de forma pioneira em língua portuguesa, soube situar o interesse de (...)
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  43. Hume's Account of the Scope of Justice.Ian Cruise - 2020 - Hume Studies 46 (1):101-119.
    Hume’s account of the scope of justice, many think, is implausibly narrow, apply- ing almost exclusively to respect for property rights. Such a view would indeed be highly objectionable because it would leave out of the scope of justice altogether requirements to keep our promises, obey the law, and refrain from threats and violence (among many others). I argue that Hume’s theory of justice, properly understood, avoids this objection. And seeing how is instructive because once we understand his (...)
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  44. (1 other version)Hume's Rhetorical Strategy: Three Views.Daryl Ooi - 2021 - Journal of Scottish Philosophy 3 (19):243–259.
    In the Fragment on Evil, Hume announces that he “shall not employ any rhetoric in a philosophical argument, where reason alone ought to be hearkened to.” To employ the rhetorical strategy, in the context of the Fragment, just is to “enumerate all the evils, incident to human life, and display them, with eloquence, in their proper colours.” However, in Part 11 of the Dialogues Concerning Natural Religion, Hume employs precisely this rhetorical strategy. I discuss three interpretations that might (...)
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  45. What Hume Didn't Notice About Divine Causation.Timothy Yenter - 2021 - In Gregory E. Ganssle (ed.), Philosophical Essays on Divine Causation. New York, NY: Routledge. pp. 158-173.
    Hume’s criticisms of divine causation are insufficient because he does not respond to important philosophical positions that are defended by those whom he closely read. Hume’s arguments might work against the background of a Cartesian definition of body, or a Malebranchian conception of causation, or some defenses of occasionalism. At least, I will not here argue that they succeed or fail against those targets. Instead, I will lay out two major deficiencies in his arguments against divine causation. I (...)
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  46. Hume's Theory of Moral Imagination.Mark Collier - 2010 - History of Philosophy Quarterly 27 (3):255-273.
    David Hume endorses three claims that are difficult to reconcile: (1) sympathy with those in distress is sufficient to produce compassion towards their plight, (2) adopting the general point of view often requires us to sympathize with the pain and suffering of distant strangers, but (3) our care and concern is limited to those in our close circle. Hume manages to resolve this tension, however, by distinguishing two types of sympathy. We feel compassion towards those around us because (...)
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  47. Hume e a História Natural da Religião.Jaimir Conte - 2005 - Crítica Na Rede 1 (1).
    Apresentação da tradução da obra "História Natural da Religião", de David Hume, publicada pela Editora Unesp em 2005.
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  48. Can Hume Deny Reid's Dilemma?Anthony Nguyen - 2017 - Hume Studies 43 (2):57-78.
    Reid’s dilemma concludes that, whether the idea associated with a denied proposition is lively or faint, Hume is committed to saying that it is either believed or merely conceived. In neither case would there be denial. If so, then Hume cannot give an adequate account of denial. I consider and reject Powell’s suggestion that Hume could have advanced a “Content Contrary” account of denial that avoids Reid’s dilemma. However, not only would a Humean Content Contrary account be (...)
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  49. Hume versus the vulgar on resistance, nisus, and the impression of power.Colin Marshall - 2015 - Philosophical Studies 172 (2):305-319.
    In the first Enquiry, Hume takes the experience of exerting force against a solid body to be a key ingredient of the vulgar idea of power, so that the vulgar take that experience to provide us with an impression of power. Hume provides two arguments against the vulgar on this point: the first concerning our other applications of the idea of power and the second concerning whether that experience yields certainty about distinct events. I argue that, even if (...)
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  50. Recasting Hume and Early Modern Philosophy: Selected Essays.Paul Russell - 2021 - New York, NY, USA: Oxford University Press.
    In this collection of essays, philosopher Paul Russell addresses major figures and central topics of the history of early modern philosophy. Most of these essays are studies on the philosophy of David Hume, one of the great figures in the history of philosophy. One central theme, connecting many of the essays, concerns Hume's fundamental irreligious intentions. Russell argues that a proper appreciation of the significance of Hume's irreligious concerns, which runs through his whole philosophy, serves to discredit (...)
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