共查询到20条相似文献,搜索用时 0 毫秒
1.
2.
3.
4.
《Canadian journal of philosophy》2012,42(3-4):27-44
Many of the central theses of Hume's philosophy – his rejection of real relations, universals, abstract objects and necessary causal relations – had precedents in the later medieval nominalist tradition. Hume and his medieval predecessors developed complex semantic theories to show both how ontologies are apt to become inflated and how, if we understand carefully the processes by which meaning is generated, we can achieve greater ontological parsimony. Tracing a trajectory from those medieval traditions to Hume reveals Hume to be more radical, particularly in his rejection of abstraction and abstract ideas. Hume's denial of general, abstract ideas is consistent with his philosophical principles but fails to appreciate the more sophisticated nominalist approaches to abstraction, the result of which is a theoretically impoverished account of our capacity for generalization. 相似文献
5.
George R. Carlson 《Australasian journal of philosophy》2013,91(4):407-418
6.
7.
8.
《Canadian journal of philosophy》2012,42(3-4):496-517
Some philosophers argue that Hume, given his theory of causation, is committed to an implausibly thin account of what it is like to act voluntarily. Others suggest, on the basis of his argument against free will, that Hume takes no more than an illusory feature of action to distinguish the experience of performing an act from the experience of merely observing an act. In this paper, I argue that Hume is committed to neither an unduly parsimonious nor a sceptical account of the phenomenology of agency. 相似文献
9.
10.
Catherine Wilson 《British Journal for the History of Philosophy》2016,24(5):1002-1021
ABSTRACTHume was not a philosopher famed for what are sometimes called ‘ontological commitments'. Nevertheless, few contemporary scholars doubt that Hume was an atheist, and the present essay tenders the view that Hume was favourably disposed to the 'vital materialism' of post-Newtonian natural philosophers in England, Scotland and France. Both internalist arguments, collating passages from a range of Hume's works, and externalist arguments, reviewing the likely sources of his knowledge of ancient materialism and his association with his materialistic contemporaries are employed. 相似文献
11.
D.C. Stove 《Australasian journal of philosophy》2013,91(2):140-147
12.
13.
14.
15.
16.
17.
《Canadian journal of philosophy》2012,42(3-4):67-81
Most philosophers agree that an argument's presentation is relevant to its philosophical merit. This paper explains why David Hume considered presentation philosophically important. On Hume's epistemology, presentation is closely connected with two principal aims of philosophical arguments: persuasion and epistemic justification. Hume's views imply that presentation is a factor determining an argument's persuasiveness and that, by philosophical standards of justification, presentation is also a factor determining the extent to which an argument's conclusion is justified. 相似文献
18.
Dan O'Brien 《Pacific Philosophical Quarterly》2017,98(Z1):619-642
Hume claims that education is ‘disclaimed by philosophy, as a fallacious ground of assent to any opinion’ (T 1.3.10.1) and that it is ‘never . . . recogniz'd by philosophers’ (T 1.3.9.19). He is usually taken to be referring here to indoctrination. I argue, however, that his main concern is with association and those philosophers who emphasize the epistemic dangers of the imagination. These include Locke, Hutcheson and Descartes, but not Hume himself. Hume praises education, highlighting its role in the formation of general rules, and in fostering social conditions that encourage the growth of knowledge and moral virtue. 相似文献
19.
20.
Gary Hatfield 《British Journal for the History of Philosophy》2013,21(5):1011-1019