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Artykuły w czasopismach na temat „Hume”

Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 9 czerwca 2025

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1

Ketland, J. "Hume = Small Hume." Analysis 62, no. 1 (January 1, 2002): 92–93. http://dx.doi.org/10.1093/analys/62.1.92.

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2

Brahami, Frédéric. "Hume." Revue philosophique de la France et de l'étranger 126, no. 2 (2001): 147. http://dx.doi.org/10.3917/rphi.012.0147.

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Kamooneh, Kaveh. "Hume." Philosophical Inquiry 24, no. 3 (2002): 95–102. http://dx.doi.org/10.5840/philinquiry2002243/424.

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Ribeiro, Brian. "Hume." Teaching Philosophy 24, no. 4 (2001): 415–17. http://dx.doi.org/10.5840/teachphil200124459.

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5

Stroud, Barry. "Hume." Philosophical Review 125, no. 4 (October 2016): 597–601. http://dx.doi.org/10.1215/00318108-3652033.

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Saltel, Philippe. "Hume." Sciences Humaines Les Essentiels, HS15 (August 24, 2023): 49–51. http://dx.doi.org/10.3917/sh.hs15.0049.

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Ken Levy. "Hume, the New Hume, and Causal Connections." Hume Studies 26, no. 1 (2000): 41–75. http://dx.doi.org/10.1353/hms.2011.0286.

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8

Robison, Wade L. "How the Hume Society Acquired Hume Studies." Hume Studies 50, no. 1 (April 2025): 199–203. https://doi.org/10.1353/hms.2025.a958200.

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9

Sanfélix Vidarte, Vicente, and Lidia Tienda Palop. "Hume sobre los milagros." Araucaria, no. 40 (2018): 269–83. http://dx.doi.org/10.12795/araucaria.2018.i40.12.

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10

Bender, Sebastian. "Hume und der Liberalismus." Archiv für Rechts- und Sozialphilosophie 109, no. 2 (2023): 195–216. http://dx.doi.org/10.25162/arsp-2023-0006.

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Michael, Fred S., and Emily Michael. "Reid’s Hume." Monist 70, no. 4 (1987): 508–26. http://dx.doi.org/10.5840/monist198770431.

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12

Read, Rupert. "Kripke’s Hume." Graduate Faculty Philosophy Journal 24, no. 1 (2003): 103–21. http://dx.doi.org/10.5840/gfpj20032419.

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13

Limongi, Maria Isabel. "Hume jusnaturalista." Kriterion: Revista de Filosofia 52, no. 124 (December 2011): 447–56. http://dx.doi.org/10.1590/s0100-512x2011000200013.

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Trata-se de investigar a relação de Hume com a tradição jusnaturalista moderna, indicando que, sua ênfase na necessidade de um consentimento ou acordo entre os homens como fundamento da propriedade pode ser vista como a reabilitação de uma certa vertente do jusnaturalismo contra aquela que se tornou preponderante a partir de Locke.

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14

Blinov, Evgeniy N. "Deciphering Hume." Epistemology & Philosophy of Science 57, no. 1 (2020): 202–15. http://dx.doi.org/10.5840/eps202057115.

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The present article analyzes an ambitious attempt to revisit and reevaluate Hume’s metaphysical project in the early 21th century, proposed by Vadim Vasilyev. His claim is to demonstrate that the problems raised by the author of Treatise of Human Nature and Enquiry concerning Human Understanding are far from being completely resolved and could provide us some valuable hints into the problems of contemporary analytical metaphysics. Against a widespread consensus that the evolution in Hume’s had been insignificant, Vasilyev maintains that his philosophical project underwent crucial transformations. He provides evidence of a gradual shift from a radical empiricism to a moderate rationalism by re-examining some classical problems of Hume’s studies and providing a critical analysis of the problems of causality and personal identity. This review provides some arguments for and against Vasilyev’s claims.

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15

De Bolt, Darian C. "Mocking Hume." Southwest Philosophy Review 27, no. 2 (2011): 33–36. http://dx.doi.org/10.5840/swphilreview201127233.

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Immerwahr, John. "David Hume." International Studies in Philosophy 22, no. 1 (1990): 100. http://dx.doi.org/10.5840/intstudphil199022198.

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Fatzer, Daniela. "David Hume." Philosophical Inquiry 19, no. 1 (1997): 1–17. http://dx.doi.org/10.5840/philinquiry1997191/29.

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18

Bargeliotes, L. "David Hume." Philosophical Inquiry 22, no. 3 (2000): 83–102. http://dx.doi.org/10.5840/philinquiry200022319.

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19

Kail, P. J. E. "Moore’s Hume." Philosophical Topics 43, no. 1 (2015): 53–61. http://dx.doi.org/10.5840/philtopics2015431/24.

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20

Fosl, Peter. "David Hume." Philosophers' Magazine, no. 5 (1999): 31. http://dx.doi.org/10.5840/tpm19995128.

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21

Alan Hausman and David Hausman. "Idealizing Hume." Hume Studies 18, no. 2 (1992): 209–18. http://dx.doi.org/10.1353/hms.2011.0399.

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22

Cohen, Elliot D. "Counseling Hume." International Journal of Philosophical Practice 3, no. 4 (2015): 28–38. http://dx.doi.org/10.5840/ijpp2015342.

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David Hume is well known for his philosophical doubts about such things as whether there is an external world beyond our sense perception, and whether there are any rational grounds for believing that the future will resemble the past. But what would it be like to entertain such doubts in the context of one’s everyday life? In this paper, a fictional dialogue is provided in which a descendent of David Hume who brings such skeptical doubts to life, and consequently suffers from Generalized Anxiety Disorder (GAD), is counseled by a Logic-Based Therapy practitioner.

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23

baumann, peter. "HUME VARIATIONS." Philosophical Books 46, no. 3 (July 2005): 246–53. http://dx.doi.org/10.1111/j.1468-0149.2005.00372a.x.

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24

Porter Groff, Ruth. "After Hume." Journal of Critical Realism 13, no. 4 (August 2014): 422–42. http://dx.doi.org/10.1179/1476743014z.00000000037.

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25

Craig, Edward. "David Hume." Royal Institute of Philosophy Lecture Series 20 (March 1986): 91. http://dx.doi.org/10.1017/s0957042x00004041.

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David Hume (1711–1776) was born in Scotland and attended Edinburgh University. In 1734, after a brief spell in a merchant's office in Bristol, he went to France to write A Treatise of Human Nature, published anonymously in 1739 (Books I and II) and 1740 (Book III). An Abstract, also anonymous and written as if by someone other than the author of the Treatise, appeared about the same time, and provides an invaluable account, in a brief compass, of what Hume thought most important about the Treatise. The Treatise was not well received, and Hume was unsuccessful in his candidature for the chair of moral philosophy at Edinburgh. He rewrote Book I of the Treatise, adding a controversial discussion of miracles and providence; and a revision of this was published as An Enquiry Concerning Human Understanding in 1748. His Enquiry Concerning the Principles of Morals, which was a rewriting of Book III of the Treatise, was published in 1751, and his Dissertation on the Passions, corresponding to Book II of the Treatise, but with significant omissions, such as the account of the psychological mechanism of sympathy, in 1757. In 1752 he had been made keeper of the Advocates' Library at Edinburgh, and wrote his History of England which, at the time, brought him more approbation than his philosophy. During this time, he wrote the Dialogues Concerning Natural Religion, published posthumously in 1779. In 1763 he became secretary to the British Embassy in Paris. He returned to London in 1766, and a year later was Undersecretary of State. In 1769 he returned to Edinburgh and worked on final editions of his writings, and on an autobiography, dated 18 April 1776, a few months before his death.

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26

Hill, James. "How Hume Became ‘The New Hume’: A Developmental Approach." Journal of Scottish Philosophy 10, no. 2 (September 2012): 163–81. http://dx.doi.org/10.3366/jsp.2012.0036.

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It is argued that we should distinguish between an ‘early Hume’ and a ‘mature Hume’ on causality. In his early period, represented by the Treatise, Hume had not yet adopted Newtonian active principles. In the mature period, however, represented in particular by the First Enquiry, his theory of causation has been transformed by a reception of Newton. This leads Hume to drop the condition of contiguity, which had excluded action-at-a-distance in the Treatise. It also leads him to allow real necessary connexions in nature which are inaccessible to us just as the real cause of gravitation was thought by Newtonians to be unknown.

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27

Yang, Sunny. "Hume’s Theory of Ideas - New Hume vs. Old Hume." Modern Philosophy 13 (April 30, 2019): 5–47. http://dx.doi.org/10.52677/2019.04.13.5.

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Yang, Sunny. "Hume’s Theory of Ideas - New Hume vs. Old Hume." Modern Philosophy 13 (April 30, 2019): 5–47. http://dx.doi.org/10.52677/mph.2019.04.13.5.

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29

WRIGHT, JOHN P. "Hume vs. Reid on Ideas: The New Hume Letter." Mind XCVI, no. 383 (1987): 392–98. http://dx.doi.org/10.1093/mind/xcvi.383.392.

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30

Ainslie, Donald C. "Hume, a Scottish Locke? Comments on Terence Penelhum’s Hume." Canadian Journal of Philosophy 42, S1 (February 2012): 161–70. http://dx.doi.org/10.1080/00455091.2012.981006.

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Where Terence Penelhum sees a deep continuity between John Locke's theory of ideas and David Hume's theory of perceptions, I argue that the two philosophers disagree over some fundamental issues in the philosophy of mind. While Locke treats ideas as imagistic objects that we recognize as such by a special kind of inner consciousness, Hume thinks that we do not normally recognize the imagistic content of our perceptions, and instead unselfconsciously take ourselves to sense a shared public world. My disagreement with Penelhum over Hume's debt to Locke helps to explain our disagreement over the nature of Hume's scepticism.

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31

Dorsch, Fabian. "Hume on the Imagination [Sobre la imaginación en Hume]." Disputatio. Philosophical Research Bulletin 7, no. 8 (December 31, 2018): a008. https://doi.org/10.5281/zenodo.2551859.

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This article overviews Hume’s thoughts on the nature and the role of imagining, with an almost exclusive focus on the first book of his Treatise of Human Nature. Over the course of this text, Hume draws and discusses three important distinctions among our conscious mental episodes (or what he calls ‘perceptions’): (i) between impressions (including perceptual experiences) and ideas (including recollections, imaginings and occurrent beliefs); (ii) between ideas of the memory and ideas of the imagination; and (iii), among the ideas of the imagination, between ideas of the judgement (i.e. occurrent beliefs) and ideas of the fancy (i.e. imaginings). I discuss each distinction in turn, also in connection to contemporary views on imagining. In addition, I briefly consider Hume’s views on the imagination as a faculty aimed at the production of ideas, as well as on the role that imagining plays in the wider context of our mental lives, notably in the acquisition of modal knowledge and in the comprehension of stories and opinions that we take to be false or fictional.

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32

WERNER, Augusto Trujillo. "Metaethics: Aquinas, Hume and Moore." International Journal of Theology, Philosophy and Science 2, no. 3 (November 2018): 67–78. http://dx.doi.org/10.26520/ijtps.2018.2.3.67-78.

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33

Whelan, Frederick G. "Hume and Contractarianism." Polity 27, no. 2 (December 1994): 201–24. http://dx.doi.org/10.2307/3235173.

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34

Costelloe, Timothy M. "Don Garrett, Hume." Journal of Scottish Philosophy 14, no. 2 (June 2016): 165–70. http://dx.doi.org/10.3366/jsp.2016.0122.

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35

Wolterstorff, Nicholas. "Hume and Reid." Monist 70, no. 4 (1987): 398–417. http://dx.doi.org/10.5840/monist198770422.

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Winkler, Kenneth P. "The New Hume." Philosophical Review 100, no. 4 (October 1991): 541. http://dx.doi.org/10.2307/2185174.

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Spencer, Mark G. "Schmidt, David Hume." Scottish Historical Review 86, no. 1 (April 2007): 148–49. http://dx.doi.org/10.3366/shr.2007.0050.

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Schmitt, Yann. "Hume on Miracles." Forum Philosophicum 17, no. 1 (2012): 49–71. http://dx.doi.org/10.5840/forphil20121713.

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Ferreira, M. Jamie. "Hume and Imagination." International Philosophical Quarterly 34, no. 1 (1994): 39–57. http://dx.doi.org/10.5840/ipq199434160.

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Flew, Antony. "Hume on Knowledge." International Philosophical Quarterly 41, no. 1 (2001): 110–11. http://dx.doi.org/10.5840/ipq200141170.

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Pitson, A. E. "Themes in Hume." International Philosophical Quarterly 42, no. 1 (2002): 114–16. http://dx.doi.org/10.5840/ipq200242176.

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Sandowsky, Louis N. "Hume and Husserl." International Philosophical Quarterly 46, no. 1 (2006): 59–74. http://dx.doi.org/10.5840/ipq200646153.

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Lal, Sanjay. "Hume and Gandhi." Acorn 14, no. 1 (2010): 14–18. http://dx.doi.org/10.5840/acorn20101413.

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44

Cléro, Jean-Pierre. "Hume et Montesquieu." Revue Française d'Histoire des Idées Politiques 35, no. 1 (2012): 73. http://dx.doi.org/10.3917/rfhip.035.0073.

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Yandell, Keith. "Themes in Hume." Faith and Philosophy 19, no. 4 (2002): 524–26. http://dx.doi.org/10.5840/faithphil200219442.

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46

Loftin, Landon. "Hume and Chesterton." Chesterton Review 47, no. 3 (2021): 363–72. http://dx.doi.org/10.5840/chesterton2021473/468.

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47

Qu, Hsueh. "Hume and reliabilism." Belgrade Philosophical Annual 1, no. 34 (2021): 27–51. http://dx.doi.org/10.5937/bpa2134027q.

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Hume's epistemological legacy is often perceived as a predominantly negative sceptical one. His infamous problem of induction continues to perplex philosophers to this day, and many of his sceptical worries maintain their interest in contemporary eyes (e.g. with regard to reason, the senses, substance, causation). Yet Hume's positive epistemological contributions also hold significance for philosophy in this day and age. In this paper, I aim to situate Hume's epistemology in a more contemporary context, particularly with regard to the theme of reliabilism that runs throughout this epistemology. This will take the shape of examining correspondences and contrasts between Hume's epistemologies in the Treatise and Enquiry and reliabilism, as well as an examination of how Hume's framework might handle some major challenges for reliabilist epistemologies. In particular, I argue that that while Hume is tempted to an epistemology that is intimately tied to truth in the Treatise, he backs away when confronted with the excesses of scepticism in the conclusion of Book 1, and winds up with an epistemology most similar to the contemporary epistemological frameworks of dogmatism and phenomenal conservatism. Yet, largely because of his reliance on the passions (a respect in which he diverges from these two contemporary frameworks), the epistemology of the Treatise remains crucially dissociated from truth. Meanwhile, in the first Enquiry, he proceeds to develop a two-tiered epistemological framework that first accords all our justification with default authority, and then founds all-things-considered epistemic justification on our evidence for the reliability of our faculties. The first tier most resembles the contemporary epistemological framework of conservatism, while the second tier most closely resembles approved-list reliabilism. In this, a clear reliabilist thread runs through the epistemology of the Enquiry. I will also argue that although Hume did not appear to fully appreciate one of the most significant challenges for reliabilism-that is, the generality problem-his philosophical framework nevertheless contains the beginnings of a response to it.

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48

Hardy, Lee. "Hume and Husserl." International Studies in Philosophy 18, no. 1 (1986): 109–10. http://dx.doi.org/10.5840/intstudphil1986181103.

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Wilson, Douglas L. "Jefferson vs. Hume." William and Mary Quarterly 46, no. 1 (January 1989): 49. http://dx.doi.org/10.2307/1922407.

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de Salas, Jaime. "Hume and Newton." Philosophy and Theology 6, no. 1 (1991): 21–38. http://dx.doi.org/10.5840/philtheol19916113.

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