By Elizabeth S. Radcliffe
Produced from twenty-nine particularly commissioned essays, A significant other to Hume examines the intensity of the philosophies and effect of 1 of history's such a lot striking thinkers.
- Demonstrates the diversity of Hume's paintings and illuminates the continued debates that it has generated
- Organized via topic, with introductions to every part to orient the reader
- Explores subject matters comparable to wisdom, ardour, morality, faith, economics, and politics
- Examines the paradoxes of Hume's suggestion and his legacy, protecting the tools, topics, and outcomes of his contributions to philosophy
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Additional info for A Companion to Hume
F. Eugene Miller (Indianapolis, IN: Liberty Fund, 1987). ) —— (1754–78). The History of England (Indianapolis, IN: Liberty Fund, 1983). ) Leibniz, G. W. (1704). New Essays on Human Understanding, ed. P. Remnant and J. Bennett (Cambridge: Cambridge University Press, 1996). —— (1714). Monadology, in Philosophical Texts, trans. R. Francks and R. S. Woolhouse (Oxford: Oxford University Press, 1998). Locke, John (1690). Essay concerning Human Understanding, ed. P. H. Nidditch (Oxford: Clarendon Press, 1975).
Since the essence of that mind is hidden, all forms of armchair theorizing must give way to an examination of the human being in action: the mind can be studied only by studying its observable effects. Hume sums up the point in the Introduction’s concluding remarks: We must therefore glean up our experiments in this science from a cautious observation of human life, and take them as they appear in the common course of the world, by men’s behaviour in company, in affairs, and in their pleasures.
Moreover, Hobbes defends a psychological (nonrational) source of our belief in enduring external objects, and similarly subordinates reason to passion. In short, Hume’s displacement of reason in favor of the non-rational processes of the imagination has its roots in Hobbesian materialist psychology. In a further respect, however, Hobbes and Hume are sharply at odds. For Hobbes, the passions that drive the material being we are aim at self-preservation; reason its servant, therefore, does the same.