Download Hume's Enlightenment Tract: The Unity and Purpose of An by Stephen Buckle PDF
By Stephen Buckle
This is often effectively a tremendous advent to Hume's Enquiry. the writer offers worthwhile historical past details (starting with old Greek Scepticism) and argues that Hume isn't the Pyrrhonist or the Empiricist that he's frequently depicted as. to the contrary, he argues that Hume considers himself extending the ideals of Cicero and the educational Sceptics in gentle of Newtonian technology. moreover, he argues that the Enquiry shouldn't be considered as a "pop" attempt, watered-down model of the Treatise, yet that it's a unified, clever, mature disclose of Hume's principles on human morality.
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Additional info for Hume's Enlightenment Tract: The Unity and Purpose of An Enquiry concerning Human Understanding
Example text
40 Finally, it is worth making some observations about the likely impact of Hume’s use of the expression ‘ruling passion’. Amongst modern philosophers, the words are commonly taken at face value, as if simple self-disclosure. The term has a history, however, and it is unlikely that Hume’s readers were unaware of the fact. The consequence is that the whole remark with which we are concerned—‘my love of literary fame, my ruling passion’—has, to its intended audience, a ‘literary’ air of its own.
Daniel Garber has argued that Descartes was more of an occasionalist than is usually conceded: ‘even though Descartes posits causes of change in the world in addition to God, finite minds, and angels at the very least, he does seem to agree with his occasionalist followers in denying that bodies are genuine causes of motion, and may well agree with them in denying that bodies can cause sensations as well. Can we say, on the basis of this that Descartes is a quasi-occasionalist, an occasionalist when it comes to the inanimate world, though not in the world of bodies connected to minds?
43 It is not certain that Hume is alluding to these lines, of course; but if he is, the message is clear. 45 Hume’s ‘confession’ of his ruling passion, may, then, be just another way to remind the reader of his moral virtues. It is certainly not a penitent’s confession of an intellectual vice. Two Final Obstacles Doubts may yet linger. After all, is it not the case that, however one construes Hume’s explicit remarks about literary fame, he shows by his practice that he gives up serious philosophy after the Treatise?