David Hume

David Hume (Edinburgh, april 26, 1711 – August 25, 1776, Edinburgh) was a Scottish philosopher and historian from the time of the Lighting. He was one of the most important empiricist philosophers and his ideas are of great influence on Immanuel Kant.



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[hide] *1 Biography  ==Biography[ Edit] == David Hume grew up near Edinburgh (Scotland) and interested for nothing but philosophy and science, while his family wanted him to became a lawyer . He traveled extensively throughout Europe and sat on the end of his life living in Edinburgh . His most important work (A Treatise of Human Nature) he brought from when he was 28 years old and he claimed to have had the idea for this book already when he was 15.
 * Philosophy 2
 * 2.1 Motives
 * 2.2 Distinctions
 * 2.3 Personal identity
 * 2.4 religious views
 * 2.5 political ideology
 * 3 Publications
 * 4 external links

Hume was known as a nice man. In 1765 he took Jean-Jacques Rousseau to England. The two philosophers feud went apart. ==Philosophy[ Edit] == ===Motives[ Edit] === Hume wanted to clean up all kinds of thoughts and concepts that came with the people were stuck since the rationalism. He wanted to go back to the way a child against the world is watching. A child is not yet a slave of getting used to, he says, unlike many adults who by their prejudice all too quickly form a conclusion. He complained, in particular, the ' ignorance ' to stratification.

In the introduction to his main work, A Treatise of Human Nature Hume explains that we as reasonable beings are the object of research of our own reason, and that man is the only solid basis for every other science science. But science is the knowledge of that man in experience and perception; research on the strength and quality of the mind must therefore be done through careful experiments, exact. Because if only one can ultimately identify the causes at the root of our behavior. But, says the skeptical Hume, every hypothesis that pretends to be an ultimate statement must be rejected. Because only experience can form the basis of the Declaration of the human phenomenon, experience that we gain through the normal course of business in the world, and so a statement will most likely never have ultimate and final. ===Distinctions<span class="mw-editsection" len="328" style="-webkit-user-select:none;font-size:small;margin-left:1em;line-height:1em;display:inline-block;white-space:nowrap;unicode-bidi:-webkit-isolate;"><span class="mw-editsection-bracket" len="1" style="color:rgb(85,85,85);">[ Edit<span class="mw-editsection-bracket" len="1" style="color:rgb(85,85,85);">] === <p style="margin-top:0.5em;line-height:22.3999996185303px;color:rgb(37,37,37);font-family:sans-serif;">In Hume's philosophy are some awards Central. The most central is the next. He states that the man has two different kinds of performances: impressions and ideas. Impressions he defines as the performances that become vibrant and impose itself with greater force to the spirit-insert below Hume the sensations, passions and feelings, in their "first appearance to the soul". Ideas, on the other hand, are the rather vague images, everything except what the senses perceive and what one feels to observe this.

<p style="margin-top:0.5em;margin-bottom:0.5em;line-height:22.3999996185303px;color:rgb(37,37,37);font-family:sans-serif;">Such impressions and ideas can be both single and composed, says Hume. At a simple impression one can experience no further break it down, so that one thinks, for example, a specific color, smell or taste. For example, an Apple can be a complex impression, to which a certain color, smell and taste is peculiar. Impressions and ideas seem to match. For example, if I close my eyes, I can me an idea of the room in which I find myself, in accordance with the impressions that I opendoe my eyes when I put the things back. Complex impressions, however, are never processed entirely in ideas. On the other hand, the sometimes complex ideas also formed by the imagination, and are therefore not always submitted by impressions.

<p style="margin-top:0.5em;margin-bottom:0.5em;line-height:22.3999996185303px;color:rgb(37,37,37);font-family:sans-serif;">Hume calls the Faculty of imagination of the mind where one finds the impressions, stripped of their life, so they lose their status of impression but without idea to be. Thus he contrasts the memory as the faculty where impression and idea coincide, since ideas emerge only from memory through an impression (no sensory impression but an impression of an idea; this is called Hume a secondary impression, which in turn gives rise to an idea, and possibly tertiary impression is, and so on, ad infinitum).

<p style="margin-top:0.5em;margin-bottom:0.5em;line-height:22.3999996185303px;color:rgb(37,37,37);font-family:sans-serif;">Sometimes places the individual so things together that are in fact single. This results in false ideas, ideas that do not exist in nature. In this way wants to examine all our ideas or Hume they don't ' false ' are. Also puts Hume that our consciousness itself no ideas invents, consciousness can only ' cut and paste ' to the impressions which it in single has gotten. ===Personal Identity<span class="mw-editsection" len="335" style="-webkit-user-select:none;font-size:small;margin-left:1em;line-height:1em;display:inline-block;white-space:nowrap;unicode-bidi:-webkit-isolate;"><span class="mw-editsection-bracket" len="1" style="color:rgb(85,85,85);">[ Edit<span class="mw-editsection-bracket" len="1" style="color:rgb(85,85,85);">] === <p style="margin-top:0.5em;line-height:22.3999996185303px;color:rgb(37,37,37);font-family:sans-serif;">According to Hume's right our representation of an I or an immutable personality core either. The I-version we have is actually a sequence of simple impressions that don't have entered on one time. Hume's argument for the existence of such a "metaphysical ego" denying relies mainly on the fact that, if a man does, he does many things to introspection finds as feelings and memories, but nothing what appears to be such an ultimate "I". ===Religious views<span class="mw-editsection" len="339" style="-webkit-user-select:none;font-size:small;margin-left:1em;line-height:1em;display:inline-block;white-space:nowrap;unicode-bidi:-webkit-isolate;"><span class="mw-editsection-bracket" len="1" style="color:rgb(85,85,85);">[ Edit<span class="mw-editsection-bracket" len="1" style="color:rgb(85,85,85);">] === <p style="margin-top:0.5em;line-height:22.3999996185303px;color:rgb(37,37,37);font-family:sans-serif;">Hume was an agnostic and closed so no matter that there is a God existed. In his An Enquiry Concerning Human Understanding he analyzes the performance of God as a perfect being. He argues that the "order of nature" the leading argument is that by believers is used to prove the existence of God. Hume pulls the existence of God is not in doubt, but he used the argument to show that one does not can be sure that God is absolutely good and forgiving. The only evidence that one has of God is the existence of the world, and in the world is evil and the present chaos. And because we only the existence of God as a cause of the world, should not be given to God qualities that do not require to create the world. We know the cause just by his retinue, and so may the cause just be seen with the attributes which make it possible to produce the result.Hume does not say that God is not perfect, but he argues that that claim is only speculative and never can be proved. Because the task of a philosopher is the harvesting of reason according to the author, there should be no interest paid by them to the faith in a perfect God or paradise.

<p style="margin-top:0.5em;margin-bottom:0.5em;line-height:22.3999996185303px;color:rgb(37,37,37);font-family:sans-serif;">In another work talks on natural religion he presents himself as a true skeptic under the character Philo. Philo argues that the design hypothesis is based on bad reasoning (the analogy argument) as well as on bad faith (the anthropomorphism). ===Political ideology<span class="mw-editsection" len="336" style="-webkit-user-select:none;font-size:small;margin-left:1em;line-height:1em;display:inline-block;white-space:nowrap;unicode-bidi:-webkit-isolate;"><span class="mw-editsection-bracket" len="1" style="color:rgb(85,85,85);">[ Edit<span class="mw-editsection-bracket" len="1" style="color:rgb(85,85,85);">] === <p style="margin-top:0.5em;line-height:22.3999996185303px;color:rgb(37,37,37);font-family:sans-serif;">Many regard David Hume as one of the first philosophers of conservatism, in addition to the founding fathers of the conservatism, Edmund Burke and Alexis de Tocqueville, others see a nuanced ideology in Hume's philosophy, and see a combination of classical liberalism, where he would be a Patriarch of traditional conservatism, and a. ==Publications<span class="mw-editsection" len="328" style="-webkit-user-select:none;font-size:small;margin-left:1em;line-height:1em;display:inline-block;white-space:nowrap;unicode-bidi:-webkit-isolate;font-family:sans-serif;"><span class="mw-editsection-bracket" len="1" style="color:rgb(85,85,85);">[ Edit<span class="mw-editsection-bracket" len="1" style="color:rgb(85,85,85);">] ==
 * 1739-40, A Treatise of Human Nature
 * 1748, An Enquiry Concerning Human Understanding
 * 1751, An Enquiry Concerning the Principles of Morals
 * Dialogues Concerning Natural Religion, 1779
 * 1754-62, History of England: in six volumes, that hundred years long the standard work on the British history would continue.