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  1. Making Past Thinkers Speak to Us Through Pragmatic Genealogies.Matthieu Queloz - forthcoming - In Historiography and the Formation of Philosophical Canons. London:
    Pragmatic genealogies seek to explain ideas by regarding them, primarily, not as answers to philosophical questions, but as practical solutions to practical problems. Here I argue that pragmatic genealogies can inform the formation of philosophical canons. But the rationale for resorting to genealogy in this connection is not the familiar one that genealogy renders the concepts of the present intelligible by relating them to the concerns of the past—the claim is rather the reverse one, that genealogy renders the concepts of (...)
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  2. 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 account correctly, (...)
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  3. Educação e polidez em David Hume.Mariana Dias Pinheiro Santos - 2019 - Encontro de Pesquisadores Iniciantes Das Humanidades – IH! 2019.
    O filósofo escocês David Hume é comumente lembrado, por aqueles que não estão familiarizados com sua obra, como o autor que iluminou Immanuel Kant e como uma figura de grande importância no empirismo. Mas estamos preocupados neste texto é com uma outra parte dos seus engenhos. Pretendemos ver neste autor algo que era comum em parte de seus contemporâneos, a saber, preocupações com o cenário em que se incluía com seus compatriotas, com o rumo que a sociedade estava levando, com (...)
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  4. Virtue and Its Social Underbelly.Britton Watson - manuscript
    I briefly discuss and support the concept of social utility proposed by Hume.
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  5. 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, I explore (...)
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  6. Review of James Harris, Hume: An Intellectual Biography. [REVIEW]Paul Russell - 2016 - Notre Dame Philosophical Reviews 1.
    James A. Harris's biography of David Hume is the first such study to appear since Ernest Mossner's The Life of David Hume (1954). Unlike Mossner, Harris aims to write a specifically "intellectual biography", one that gives "a complete picture of Hume's ideas" and "relates Hume's works to the circumstances in which they were conceived and written" (vii). Harris's study turns on four central theses or claims about the character of Hume's thought and how it is structured and developed. The claims (...)
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  7. Käytäntöjen metodisista funktioista Humen filosofiakäsityksessä.Jani Hakkarainen - 2002 - In Sami Pihlström, Kristina Rolin & Floora Ruokonen (eds.), Käytäntö. Helsinki: Yliopistopaino. pp. 155-162.
    Title in English: Of the Methodological Functions of Practices in Hume's Conception of Philosophy.
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  8. John Rawls: Between Two Enlightenments.Michael L. Frazer - 2007 - Political Theory 35 (6):756-780.
    John Rawls shares the Enlightenment's commitment to finding moral and political principles which can be reflectively endorsed by all individuals autonomously. He usually presents reflective autonomy in Kantian, rationalist terms: autonomy is identified with the exercise of reason, and principles of justice must be constructed which are acceptable to all on the basis of reason alone. Yet David Hume, Adam Smith and many other Enlightenment thinkers rejected such rationalism, searching instead for principles which can be endorsed by all on the (...)
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  9. A Hobbist Tory: Johnson on Hume.Paul Russell - 1990 - Hume Studies 16 (1):75-79.
    My concern in this paper is both modest and limited. It is simply to draw the attention of Hume scholars to a largely neglected but nevertheless very interesting remark which Samuel Johnson passed about the Hobbist nature of Hume's political outlook. Furthermore, as I will show, Johnson's remark may also be interpreted as touching on matters of deeper and wider significance for an understanding of Hume's philosophy.
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  10. The End of Empire and the Death of Religion : A Reconsideration of Hume's Later Political Thought.Moritz Baumstark - 2012 - In Ruth Savage (ed.), Philosophy and Religion in Enlightenment Britain: New Case Studies. Oxford University Press.
    This essay reconsiders David Hume’s thinking on the fate of the British Empire and the future of established religion. It provides a detailed reconstruction of the development of Hume’s views on Britain’s successive attempts to impose or regain its authority over its North American colonies and compares these views with the stance taken during the American Crisis by Adam Smith and Josiah Tucker. Fresh light is shed on this area of Hume’s later political thought by a new letter, appended to (...)
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  11. Hume and Contemporary Political Philosophy.Angela Coventry & Alexander Sager - 2013 - The European Legacy (5):588-602.
    Our goal in this article is first to give a broad outline of some of Hume’s major positions to do with justice, sympathy, the common point of view, criticisms of social contract theory, convention and private property that continue to resonate in contemporary political philosophy. We follow this with an account of Hume’s influence on contemporary philosophy in the conservative, classical liberal, utilitarian, and Rawlsian traditions. We end with some reflections on how contemporary political philosophers would benefit from a more (...)
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  12. On Knaves and Rules. (An Approach to the 'Sensible Knave' Problem From a Tempered Rule Utilitarianism).José L. Tasset - 2011 - Daimon: Revista Internacional de Filosofía 52:117-140.
    In the attempt of defending an interpretation of David Hume's moral and political philosophy connected to classical utilitarianism, intervenes in a key way the so called problem of the " Sensitive Knave " raised by this author at the end of his more utilitarian work, the Enquiry Concerning the Principles of Morals. According to the classic interpretation of this fragment, the utilitarian rationality in politics would clash with morality turning useless the latter. Therefore, in the political area the defense of (...)
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  13. Equality: Selected Readings.Louis P. Pojman & Robert Westmoreland (eds.) - 1997 - Oup Usa.
    Louis Pojman and Robert Westmoreland have compiled the best material on the subject of equality, ranging from classical works by Aristotle, Hobbes and Rousseau to contemporary works by John Rawls, Thomas Nagel, Michael Walzer, Harry Frankfurt, Bernard Williams and Robert Nozick; and including such topics as: the concept of equality; equal opportunity; Welfare egalitarianism; resources; equal human rights and complex equality.
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  14. “The Paradoxical Principle and Salutary Practice”: Hume on Toleration.Richard H. Dees - 2005 - Hume Studies 31 (1):145-164.
    David Hume is an ardent supporter of the practice of religions toleration. For Hume, toleration forms part of the background that makes progress in philosophy possible, and it accounts for the superiority of philosophical thought in England in the eighteenth century. As he puts it in the introduction to the Treatise: “the improvements in reason and philosophy can only be owing to a land of toleration and of liberty”. Similarly, the narrator of part 11 of the First Enquiry comments.
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  15. Laws Not Men: Hume’s Distinction Between Barbarous and Civilized Government.Neil Mcarthur - 2005 - Hume Studies 31 (1):123-144.
    Hume uses the adjectives “civilized” and “barbarous” in a variety of ways, and in a variety of contexts. He employs them to describe individuals, societies, historical eras, and forms of government. These various uses are closely related. Hume thinks that cultural and political development are intimately connected, and are mutually dependent. Civilized government goes together with civilized society. A wise ruler cannot emerge before “refinements have taken place” in the society at large and “science [becomes] known in the world.” At (...)
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  16. David Hume.Rani Lill Anjum & Kjersti Fjørtoft - 1999 - In Linda Rustad & Hilde Bondevik (eds.), Kjønnsperspektiver i filosofihistorien. Pax Forlag.
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  17. David Hume and the Common Law of England.Neil McArthur - 2005 - Journal of Scottish Philosophy 3 (1):67-82.
    David Hume’s legal theory has normally been interpreted as bearing close affinities to the English common law theory of jurisprudence. I argue that this is not accurate. For Hume, it is the nature and functioning of a country’s legal system, not the provenance of that system, that provides the foundation of its authority. He judges government by its ability to protect property in a reliable and equitable way. His positions on the role of equity in the law, on artificial reason (...)
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  18. No Abiding City: Hume, Naturalism, and Toleration.Samuel Clark - 2009 - Philosophy 84 (1):75-94.
    This paper rereads David Hume's Dialogues Concerning Natural Religion as dramatising a distinctive, naturalistic account of toleration. I have two purposes in mind: first, to complete and ground Hume's fragmentary explicit discussion of toleration; second, to unearth a potentially attractive alternative to more recent, Rawlsian approaches to toleration. To make my case, I connect Dialogues and the problem of toleration to the wider themes of naturalism, scepticism and their relation in Hume's thought, before developing a new interpretation of Dialogues part (...)
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Hume: Justice
  1. T Magri, Contratto e convenzione. Razionalità, obbligo e imparzialità in Hobbes e Hume. [REVIEW]Sergio Volodia Marcello Cremaschi - 1995 - Rivista di Filosofia Neo-Scolastica 87 (2):364.
    The author examines Hobbes and Hume in the light of recent proposals of neo-Hobbesian political theories. Magri concludes that Hobbes and Hume's strategies would be plausible from the point of view of liberal thinking if they succeeded; the difficulty, however, is that both systems fail to overcome the barrier between individual interests and moral and political principles.
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  2. Reid on Favors, Injuries, and the Natural Virtue of Justice.Lewis Powell & Gideon Yaffe - 2015 - In Todd Buras & Rebecca Copenhaver (eds.), Thomas Reid on Mind, Knowledge and Value. Oxford, UK: Oxford University Press. pp. 249-266.
    Reid argues that Hume’s claim that justice is an artificial virtue is inconsistent with the fact that gratitude is a natural sentiment. This chapter shows that Reid’s argument succeeds only given a philosophy of mind and action that Hume rejects. Among other things, Reid assumes that one can conceive of one of a pair of contradictories only if one can conceive of the other—a claim that Hume denies. So, in the case of justice, the disagreement between Hume and Reid is, (...)
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  3. La Conservación Del Poder En David Hume.Santiago Álvarez García - 2013 - Eunomia 2:63-82.
    This article argues that the origin of the political principles and categories that Hume sets as essential to the preservation of political power and its effective exercise can be traced into the division of political agent that occurs as a result of the institution of justice and government in the origin of society. Their different roles and different degrees of freedom will determine, since then, and through political action and its irreversibility, the categories and the fundamental problems that Hume´s political (...)
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  4. La Criminalización de la Desigualdad En la Teoría de la Justicia de David Hume.Santiago Álvarez García - 2011 - Universitas 9 (18):79-99.
    This work aims to study a specific part of the ethical and political thought of Scottish philosopher David Hume: his descriptions of the origin of justice and government. Both are analyzed in an attempt to clarify the treatment of inequality that it is offered by them. We describe how the particular process of criminalization of natural inequality begins to occur with the moralization of laws of justice after the first convention and how it is consolidated after the genesis of government. (...)
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  5. Rawls on Mutual Disinterest and Hume's Subjective Circumstances of Justice.Luc Bovens - 1994 - Archiv Fuer Rechts- Und Sozialphilosophie 80 (2):203-207.
    It is important in its own right to determine what conception of mutual disinterest Rawls has in mind at the various junctions in the text. Furthermore, disambiguating this notion counters a common objection that there is no reason to accept principles of justice that are chosen by rational egoists. The persons in Rawls' OP are not rational egoists. Rather, in identifying with the token persons in society they make the actual interests of the token persons into their ends and they (...)
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  6. David Hume: La solidez del artifiao.Jose Martinez De Pison Y. Cavero - 1992 - Agora (misc.) 11.
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  7. Honour, Face and Reputation in Political Theory.Peter Olsthoorn - 2008 - European Journal of Political Theory 7 (4):472-491.
    Until fairly recently it was not uncommon for political theorists to hold the view that people cannot be expected to act in accordance with the public interest without some incentive. Authors such as Marcus Tullius Cicero, John Locke, David Hume and Adam Smith, for instance, held that people often act in accordance with the public interest, but more from a concern for their honour and reputation than from a concern for the greater good. Today, most authors take a more demanding (...)
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  8. Hume's Natural History of Justice.Mark Collier - 2011 - In C. Taylor & S. Buckle (eds.), Hume and the Enlightenment. Pickering & Chatto. pp. 131-142.
    In Book III, Part 2 of the Treatise, Hume presents a natural history of justice. Self-interest clearly plays a central role in his account; our ancestors invented justice conventions, he maintains, for the sake of reciprocal advantage. But this is not what makes his approach so novel and attractive. Hume recognizes that prudential considerations are not sufficient to explain how human beings – with our propensities towards temporal discounting and free-riding – could have established conventions for social exchange and collective (...)
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Hume: Philosophy of Gender
  1. Feminist Interpretations of David Hume. [REVIEW]Michelle Mason - 2001 - Hume Studies 27 (1):181-185.
    This collection of thirteen essays and editor’s introduction is part of a “Re-reading the Canon” series that includes already published volumes of feminist interpretation of philosophers ranging from Plato and Aristotle to de Beauvoir and Derrida. The essays in this volume on David Hume cover the breadth of his work and aim to engage it with the concerns and challenges characteristic of feminist scholarship. No doubt many of us would welcome an essay collection of uniformly high quality to provide feminist (...)
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Hume: Social and Political Philosophy, Misc
  1. Adam Smith, l'economia politica e la filosofia morale.Sergio Volodia Marcello Cremaschi - 1982 - In Luigi Ruggiu (ed.), Genesi dello spazio economico. Napoli, Italy: Guida. pp. 147-184.
    The paper discusses the relationship between Adam Smith’s economic doctrines and his ethical doctrines in the light of the “Lectures on Jurisprudence”. The main claim is a comparatively autonomous status of economic discourse, an autonomy granted not by dismissal of ethical claims but instead precisely by a given constellation of claims, on liberty, justice, equality, prudence and benevolence.
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  2. Jalousie.Frédéric Minner - 2018 - Encyclopédie Philosophique.
    On conçoit souvent la jalousie comme une émotion ayant pour objet les relations de proximité (amour, amitié, fratrie, etc.). Elle a généralement mauvaise presse et est typiquement envisagée comme une émotion moralement condamnable, voire comme un vice. Or, la jalousie ne porte pas uniquement sur les relations de proximité : elle peut également porter sur divers biens (prestige, richesses, biens matériels, privilèges, etc.). Par ailleurs, certains auteurs soutiennent que des cas de jalousie pourraient être moralement justifiés, voire que la jalousie (...)
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  3. La facción como condición de posibilidad de posibilidad de la libertad en David Hume.García Santiago Álvarez - 2016 - Bajo Palabra (16).
    This article shows how Hume, based on a definition of freedom as a historical process and an understanding of the faction as inevitable phenomenon in human political path, concludes that the harmful effects of the different factions do not crystallize, as in the case of justice and the origin of government, in a spontaneous balance, but require strategies in the executive and legislative to be controlled and reoriented in order to obtain from such control a fundamental socio-political advantage: the development (...)
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  4. Philosophical Melancholy and Delirium: Hume's Pathology of Philosophy.Marina Frasca-Spada - 2001 - Mind 110 (439):783-789.
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  5. La Conservación Del Poder En David Hume.Santiago Álvarez García - 2013 - Eunomia 2:63-82.
    This article argues that the origin of the political principles and categories that Hume sets as essential to the preservation of political power and its effective exercise can be traced into the division of political agent that occurs as a result of the institution of justice and government in the origin of society. Their different roles and different degrees of freedom will determine, since then, and through political action and its irreversibility, the categories and the fundamental problems that Hume´s political (...)
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  6. La Criminalización de la Desigualdad En la Teoría de la Justicia de David Hume.Santiago Álvarez García - 2011 - Universitas 9 (18):79-99.
    This work aims to study a specific part of the ethical and political thought of Scottish philosopher David Hume: his descriptions of the origin of justice and government. Both are analyzed in an attempt to clarify the treatment of inequality that it is offered by them. We describe how the particular process of criminalization of natural inequality begins to occur with the moralization of laws of justice after the first convention and how it is consolidated after the genesis of government. (...)
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  7. Hume and the Historicity of Human Nature.Serge Grigoriev - 2015 - Journal of the Philosophy of History 9 (1):118-139.
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  8. Hume and Reid on Political Economy.Giovanni B. Grandi - 2014 - Eighteenth-Century Thought 5:99-145.
    While Hume had a favorable opinion of the new commercial society, Reid envisioned a utopian system that would eliminate private property and substitute the profit incentive with a system of state-conferred honors. Reid’s predilection for a centralized command economy cannot be explained by his alleged discovery of market failures, and has to be considered in the context of his moral psychology. Hume tried to explain how the desire for gain that motivates the merchant leads to industry and frugality. These, in (...)
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  9. Hume on the Characters of Virtue.Richard H. Dees - 1997 - Journal of the History of Philosophy 35 (1):45-64.
    In the world according to Hume, people are complicated creatures, with convoluted, often contradictory characters. Consider, for example, Hume's controversial assessment of Charles I: "The character of this prince, as that of most men, if not of all men, was mixed .... To consider him in the most favourable light, it may be affirmed, that his dignity was free from pride, his humanity from weakness, his bravery from rashness, his temperance from austerity, his frugality from avarice .... To speak the (...)
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