Created from twenty-nine especially commissioned essays, A spouse to Hume examines the intensity of the philosophies and impact of 1 of history's so much outstanding thinkers.
• Demonstrates the variety of Hume's paintings and illuminates the continued debates that it has generated
• prepared via topic, with introductions to every part to orient the reader
• Explores issues similar to wisdom, ardour, morality, faith, economics, and politics
• Examines the paradoxes of Hume's suggestion and his legacy, overlaying the tools, subject matters, and results of his contributions to philosophy
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Additional info for A Companion to Hume
Hume’s aim is not, however, simply destructive, because he denies that we either are or ought to be rational animals in the traditional sense, and so lost if Reason should be undermined. His aim is, rather, to shift our conception of ourselves: in modern terms, to naturalize human nature by showing it to fit patterns of explanation consistent with a scientific materialism. His method reflects early modern orthodoxies: he dethrones the old emperor, Reason, and places us under “the empire of the imagination” (T Abstract 35).
Not only, then, does Hume place himself in the Enlightened tradition of English “experimental” social thought, he also affirms the anti-authoritarian, tolerant attitude so much emphasized by the philosophes themselves. Plainly, then, the Treatise presents itself as a contribution to Enlightenment. Why then has it not generally been recognized as such? Two, related, factors have already been mentioned: the very selective reception by modern philosophers, and the tendency to interpret Hume’s arguments as uncompromisingly destructive.
Hume takes over both Hobbesian doctrines and even order of exposition. This can be brought out by a thumbnail sketch of the opening chapters of Leviathan. Hobbes limits mental contents to what comes through the senses. Sense-perceptions cause motions in the body which are, for us, feelings and ideas. Ideas are internal motions caused by external motions, and so are quite distinct from the objects or motions that cause them. Bodily motions make us attribute our ideas to an external source. The imagination is the repository of images that linger in the body: “decaying” sense.