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An Enquiry Concerning Human Understanding

Oxford University Press (1999)

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  1. Temporary and Contingent Instantiation as Partial Identity.Donald L. M. Baxter - 2018 - International Journal of Philosophical Studies 26 (5):763-780.
    ABSTRACT An apparent objection against my theory of instantiation as partial identity is that identity is necessary, yet instantiation is often contingent. To rebut the objection, I show how it can make sense that identity is contingent. I begin by showing how it can make sense that identity is temporary. I rely heavily on Andre Gallois’s formal theory of occasional identity, but argue that there is a gap in his explanation of how his formalisms make sense that needs to be (...)
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  • Variational Causal Claims in Epidemiology.Federica Russo - 2009 - Perspectives in Biology and Medicine 52 (4):540-554.
    The paper examines definitions of ‘cause’ in the epidemiological literature. Those definitions all describe causes as factors that make a difference to the distribution of disease or to individual health status. In the philosophical jargon, causes in epidemiology are difference-makers. Two claims are defended. First, it is argued that those definitions underpin an epistemology and a methodology that hinge upon the notion of variation, contra the dominant Humean paradigm according to which we infer causality from regularity. Second, despite the fact (...)
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  • Historia, creencia y convención en Hume y en Ortega.Jaime de Salas Ortueta - 2018 - Araucaria 20 (40).
    El artículo realiza una comparación entre Hume y Ortega como autores de historias de la nación. A ello se añade una aproximación entre los dos autores en la medida en que los dos desarrollan teorías de la creencia o convención que constituyen de manera importante la llave metodológica en su visión de la historia. Hume llega a la noción de convención muy tempranamente en el Tratado sobre la Naturaleza Humana, mientras que en el caso de Ortega la aparición de la (...)
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  • Hume sobre los milagros.Vicente Sanfélix Vidarte & Lidia Tienda Palop - 2018 - Araucaria 20 (40).
    La tesis sostenida por David Hume en su ensayo sobre los milagros, contenida en el capítulo X de su primera Investigación, ha sido objeto continuo de interés. Sus detractores han sostenido que el conjunto del argumento de Hume fracasa. Tras reconstruir los dos argumentos proporcionados por Hume -argumento a priori y argumento a posteriori- proponemos establecer una distinción entre milagrosn y milagros para concluir que el argumento de Hume justifica el escepticismo respecto a estos últimos. En definitiva, el argumento de (...)
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  • Hume’s Theory of Social Constitution of the Self.Siyaves Azeri - 2019 - Filozofija I Društvo 30 (4):511-534.
    Hume distinguishes between the self of thought and imagination and the self of the passions. He is criticized for contradicting himself as he allegedly attributes fictitiousness to the self in book one of the Treatise but later reintroduces the self in books two and three. Hume’s account of the idea of the self, however, is not contradictory: he shows the impossibility of a pure associationist-empiricist account of the self. Instead, he proposes a social account of the constitution of the idea (...)
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  • “Uno de los misterios más incomprensibles de la religión”. El problema del mal en Pierre Bayle y David Hume.Sofía Calvente - 2017 - Anales Del Seminario de Historia de la Filosofía 34 (2):411-431.
    El objetivo de este trabajo es revisar las posturas de Pierre Bayle y David Hume en torno al problema del mal, para determinar si la postura de Hume se reduce a la de su predecesor o si existen diferencias más profundas entre ambos. Bayle propone una solución fideísta, declarando que se trata de un misterio que está por encima de la razón al que debemos adherir a partir de la creencia, mientras que Hume se limita a suspender el juicio al (...)
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  • Monism: The Priority of the Whole.Jonathan Schaffer - 2010 - Philosophical Review 119 (1):31-76.
    Consider a circle and a pair of its semicircles. Which is prior, the whole or its parts? Are the semicircles dependent abstractions from their whole, or is the circle a derivative construction from its parts? Now in place of the circle consider the entire cosmos (the ultimate concrete whole), and in place of the pair of semicircles consider the myriad particles (the ultimate concrete parts). Which if either is ultimately prior, the one ultimate whole or its many ultimate parts?
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  • Scientific Ignorance: Probing the Limits of Scientific Research and Knowledge Production.Manuela Fernández Pinto - 2019 - Theoria. An International Journal for Theory, History and Foundations of Science 34 (2):195.
    The aim of the paper is to clarify the concept of scientific ignorance: what is it, what are its sources, and when is it epistemically detrimental for science. I present a taxonomy of scientific ignorance, distinguishing between intrinsic and extrinsic sources. I argue that the latter can create a detrimental epistemic gap, which have significant epistemic and social consequences. I provide three examples from medical research to illustrate this point. To conclude, I claim that while some types of scientific ignorance (...)
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  • بررسی نظریۀ عدم انقطاع فیض الهی بر اساس یک استدلال تجربی و یک تحلیل فلسفی.جواد درویش آقاجانی & میرسعید موسوی کریمی - 2017 - دانشگاه امام صادق 15 (1):23-39.
    در بحث حدوث و قدم عالم، یکی از انتقادات برخی فلاسفه بر متکلمین مسلمان این است که قبول حدوث زمانی عالم منجر به انقطاع فیض الهی می‌شود. زیرا حدوث زمانی مستلزم این است که زمانی وجود داشته که در آن، علی‌رغم حضور خداوند، عالم وجود نداشته است. اما به نظر می‌رسد اگر بتوان نشان داد که عالم مادی ظرفیت و قابلیت ازلی بودن را ندارد و یا به تعبیر حکما «تام القابلیه» نیست، فیاضیت الهی خدشه‌دار نمی‌شود. در این مقاله، با (...)
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  • A Powerful Theory of Causation.Stephen Mumford & Rani Lill Anjum - 2010 - In Anna Marmodoro (ed.), The Metaphysics of Powers: Their Grounding and Their Manifestations. Routledge. pp. 143--159.
    Hume thought that if you believed in powers, you believed in necessary connections in nature. He was then able to argue that there were none such because anything could follow anything else. But Hume wrong-footed his opponents. A power does not necessitate its manifestations: rather, it disposes towards them in a way that is less than necessary but more than purely contingent. -/- In this paper a dispositional theory of causation is offered. Causes dispose towards their effects and often produce (...)
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  • Analyticity, Truthmaking and Mathematics.Adrian Heathcote - 2018 - Open Journal of Philosophy 8 (3):243-261.
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  • Is Our Universe Deterministic? Some Philosophical and Theological Reflections on an Elusive Topic.Taede A. Smedes - 2003 - Zygon 38 (4):955-979.
    . The question of whether or not our universe is deterministic remains of interest to both scientists and theologians. In this essay I argue that this question can be solved only by metaphysical decision and that no scientific evidence for either determinism or indeterminism will ever be conclusive. No finite being, no matter how powerful its cognitive abilities, will ever be able to establish the deterministic nature of the universe. The only being that would be capable of doing so would (...)
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  • You Just Believe That Because….Roger White - 2010 - Philosophical Perspectives 24 (1):573-615.
    I believe that Tom is the proud father of a baby boy. Why do I think his child is a boy? A natural answer might be that I remember that his name is ‘Owen’ which is usually a boy’s name. Here I’ve given information that might be part of a causal explanation of my believing that Tom’s baby is a boy. I do have such a memory and it is largely what sustains my conviction. But I haven’t given you just (...)
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  • Hume on External Existence: A Sceptical Predicament.Dominic K. Dimech - 2018 - Dissertation, University of Sydney
    This thesis investigates Hume’s philosophy of external existence in relation to, and within the context of, his philosophy of scepticism. In his two main works on metaphysics – A Treatise of Human Nature (1739–40) and the first Enquiry (first ed. 1748) – Hume encounters a predicament pertaining to the unreflective, ‘vulgar’ attribution of external existence to mental perceptions and the ‘philosophical’ distinction between perceptions and objects. I argue that we should understand this predicament as follows: the vulgar opinion is our (...)
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  • La normatividad y el razonamiento probable. Hume y la inducción.Chon Tejedor - 2011 - Daimon: Revista Internacional de Filosofía 52:15-32.
    En este artículo examino el debate entre los intérpretes epistémicos y descriptivistas de la discusión humeana de la inducción y el razonamiento probable. Los intérpretes epistémicos consideran a Hume como concernido principalmente con cuestiones relacionadas con la autoridad y justificación epistémica de nuestros principios y creencias inductivas. Los intérpretes descriptivistas, por contra, sugieren que lo que Hume pretende es explicar cómo se producen nuestras creencias, no dictaminar si están epistémicamente justificadas. En particular, me centro en tres de estas lecturas: dos (...)
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  • Reliability Theories of Justified Credence.Weng Hong Tang - 2016 - Mind 125 (497):63-94.
    Reliabilists hold that a belief is doxastically justified if and only if it is caused by a reliable process. But since such a process is one that tends to produce a high ratio of true to false beliefs, reliabilism is on the face of it applicable to binary beliefs, but not to degrees of confidence or credences. For while beliefs admit of truth or falsity, the same cannot be said of credences in general. A natural question now arises: Can reliability (...)
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  • Hume on Causation, Relations and “Necessary Connexions”.Jason Zarri - manuscript
    A specter is haunting Hume scholarship: the specter of the “New Hume.” Contrary to more traditional interpretations, according to which Hume rejects belief in any conception of causation that invokes (metaphysically) necessary connections between distinct existences, proponents of the New Hume hold that Hume at the least allowed for the possibility of such connections—it’s just that he thought we couldn’t know much, if anything, about them, if we assume that they do exist. -/- I will argue that the views of (...)
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  • On Three Defenses of Sentimentalism.Noriaki Iwasa - 2013 - Prolegomena 12 (1):61-82.
    This essay shows that a moral sense or moral sentiments alone cannot identify appropriate morals. To this end, the essay analyzes three defenses of Francis Hutcheson's, David Hume's, and Adam Smith's moral sense theories against the relativism charge that a moral sense or moral sentiments vary across people, societies, cultures, or times. The first defense is the claim that there is a universal moral sense or universal moral sentiments. However, even if they exist, a moral sense or moral sentiments alone (...)
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  • Sobre la imaginación y la fantasía en el pensamiento de Hume.Mario Edmundo Chávez Tortolero - 2016 - In Imaginación y conocimiento. De Descartes a Freud. México: Corinter/Gedisa. pp. 51-62.
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  • Prophets of Secularism: Hume Before Bentham? Reply to Schofield.Lorenzo Greco - 2011 - Philosophy and Public Issues - Filosofia E Questioni Pubbliche 1 (1):75-78.
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  • Hume, Causal Realism, and Causal Science.Peter Millican - 2009 - Mind 118 (471):647-712.
    The ‘New Hume’ interpretation, which sees Hume as a realist about ‘thick’ Causal powers, has been largely motivated by his evident commitment to causal language and causal science. In this, however, it is fundamentally misguided, failing to recognise how Hume exploits his anti-realist conclusions about (upper-case) Causation precisely to support (lower-case) causal science. When critically examined, none of the standard New Humean arguments — familiar from the work of Wright, Craig, Strawson, Buckle, Kail, and others — retains any significant force (...)
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  • Overall and Aquinas on Miracles.David K. Kovacs - 2016 - Dialogue 55 (1):151-160.
    Christine Overall has argued that miracles, if they exist, would be an evil committed by God and therefore disprove the existence of God. However, her notion of a miracle as an intervention presupposes a view about the relation between God and creation that posits God as an ‘outsider.’ Such a view has not been held by all theists. It was not held by Thomas Aquinas. I show that Aquinas ’s conception is not susceptible to Overall’s criticisms. The upshot is that (...)
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  • Sobre a interpretação da epistemologia de Hume.J. P. G. Monteiro - 2011 - Kriterion: Journal of Philosophy 52 (124):279-291.
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  • Feeling, Impulse and Changeability: The Role of Emotion in Hume's Theory of the Passions.A. Paxman Katharina - unknown
    Hume’s “impressions of reflection” is a category made up of all our non-sensory feelings, including “the passions and other emotions.” These two terms for affective mental states, ‘passion’ and ‘emotion’, are both used frequently in Hume’s work, and often treated by scholars as synonymous. I argue that Hume’s use of both ‘passion’ and ‘emotion’ in his discussions of affectivity reflects a conceptual distinction implicit in his work between what I label ‘attending emotions’ and ‘fully established passions.’ The former are the (...)
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  • Cross-World Luck at the Time of Decision is a Problem for Compatibilists as Well.Mirja Pérez de Calleja - 2014 - Philosophical Explorations 17 (2):112-125.
    (2014). Cross-world luck at the time of decision is a problem for compatibilists as well. Philosophical Explorations: Vol. 17, No. 2, pp. 112-125. doi: 10.1080/13869795.2014.912673.
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  • A Powerless Conscience: Hume on Reflection and Acting Conscientiously.Lorenzo Greco - 2017 - British Journal for the History of Philosophy 25 (3):547–564.
    If one looks for the notion of conscience in Hume, there appears to be a contrast between the loose use of it that can be found in his History of England, and the stricter use of it Hume makes in his philosophical works. It is my belief that, notwithstanding the problems Hume’s philosophy raises for a notion such as conscience, it is possible to frame a positive Humean explanation of it. I want to suggest that, far from corresponding to a (...)
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  • The Sceptical Beast in the Beastly Sceptic: Human Nature in Hume.P. J. E. Kail - 2012 - Royal Institute of Philosophy Supplement 70:219-231.
    David Hume's most brilliant and ambitious work is entitled A Treatise of Human Nature, and it, together with his other writings, has left an indelible mark on philosophical conceptions of human nature. So it is not merely the title of Hume's work that makes discussion of it an appropriate inclusion to this volume, but the fact of its sheer influence. However, its pattern of influence – including, of course, the formulations of ideas consciously antithetical Hume's own – is an immensely (...)
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  • Sobre a natureza da teoria moral de Hume.Jaimir Conte - 2006 - Kriterion: Journal of Philosophy 47 (113):131-146.
    RESUMO -/- Este artigo discute duas variedades de interpretação para a teoria moral de Hume. De um lado, ela é representada como uma forma de subjetivismo e, de outro, como uma forma de realismo. Ao final, é proposto que esta filosofia pode ser melhor descrita como uma forma de intersubjetivismo. -/- ABSTRACT -/- This paper discusses two varieties of interpretations of Hume's moral theory. On the one side the attempt to represent Hume's moral theory as a form of the moral (...)
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  • Thomas Reid on Character and Freedom.Kenneth L. Pearce - 2012 - History of Philosophy Quarterly 29 (2):159-176.
    According to Thomas Reid, an agent cannot be free unless she has the power to do otherwise. This claim is usually interpreted as a version of the Principle of Alternate Possibilities. Against this interpretation, I argue that Reid is committed to the seemingly paradoxical position that an agent may have the power to do otherwise despite the fact that it is impossible that she do otherwise. Reid's claim about the power to do otherwise does not, therefore, entail the Principle of (...)
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  • Da liberdade e da necessidade, ou das ações voluntárias em Hume.Maria Adriana Camargo Cappello - 2014 - Discurso 43:77-104.
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  • Hume e a Experiência Singular.João Paulo Monteiro - 1994 - Discurso 23:7-24.
    Hume é conhecido por sua teoria da indução por repetição, mas em sua filosofia há lugar para inferências derivadas de experiências singulares. Parte do fundamento destas inferências depende de uma regra newtoniana, mas é preciso acrescentar a especificação do tipo de classe de objetos a que pertencem tanto a causa como o efeito – de um modo que pode esclarecer a exata natureza do “empirismo” humiano.
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  • Ceticismo e crença religiosa no Tratado da natureza humana.Lívia Guimarães - 2011 - Kriterion: Journal of Philosophy 52 (124):509-528.
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  • David Hume Contra Os Contratualistas de Seu Tempo.Gabriel Bertin de Almeida - 2007 - Kriterion: Journal of Philosophy 48 (115):67-87.
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  • Hume on Prophecy.Paddy Jane Mcshane - 2016 - Religious Studies 52 (2):213-221.
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