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Bibliografias temáticas / Hume, David, 1711-1776 Philosophy

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Literatura científica selecionada sobre o tema "Hume, David, 1711-1776 Philosophy"

Autor: Grafiati

Publicado: 4 de junho de 2021

Última modificação: 1 de fevereiro de 2022

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Artigos de revistas sobre o assunto "Hume, David, 1711-1776 Philosophy"

1

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 o

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2

Waldmann, Felix. "David Hume in Chicago: A Twentieth-Century Hoax." Journal of British Studies 59, no. 4 (October 2020): 793–820. http://dx.doi.org/10.1017/jbr.2020.127.

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AbstractThis article alleges that two letters attributed to the philosopher David Hume (1711–1776) were forged in the twentieth century. The letters were first published in 1972 and 1973 by Michael Morrisroe, an assistant professor of English in the University of Illinois, Chicago Circle, after which they became monuments of conventional scholarship on Hume's life and writings. Both letters are cited without qualification by scholars of Hume's thought in dozens of publications, including Ernest Campbell Mossner's celebrated Life of David Hume (1980), and John Robertson's entry for Hume in the

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3

King, Peter, and Nathan Ballantyne. "Augustine on Testimony." Canadian Journal of Philosophy 39, no. 2 (June 2009): 195–214. http://dx.doi.org/10.1353/cjp.0.0045.

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Philosophical work on testimony has flourished in recent years. Testimony roughly involves a source affirming or stating something in an attempt to transfer information to one or more persons. It is often said that the topic of testimony has been neglected throughout most of the history of philosophy, aside from contributions by David Hume (1711-1776) and Thomas Reid (1710-1796). True as this may be, Hume and Reid aren't the only ones who deserve a tip of the hat for recognizing the importance of testimony: Augustine of Hippo (354-430) affirms the place of testimony in human cognition, at leas

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4

Schabas, Margaret, and Carl Wennerlind. "Retrospectives: Hume on Money, Commerce, and the Science of Economics." Journal of Economic Perspectives 25, no. 3 (August 1, 2011): 217–30. http://dx.doi.org/10.1257/jep.25.3.217.

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David Hume (1711–1776) is arguably the most esteemed philosopher to have written in the English language. During his lifetime, however, Hume was as well if not better known for his contributions to political economy, particularly for the essays published as the Political Discourses (1752). Hume left his mark on the economic thought of the physiocrats, the classical economists, and the American Federalists. Adam Smith, who met Hume circa 1750, was his closest friend and interlocutor for some 25 years. Among modern economists, Hume's essays on money and trade have informed theorists of both Keyn

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Orsi, Cosma. "THE POLITICAL ECONOMY OF INCLUSION: THE RISE AND FALL OF THE WORKHOUSE SYSTEM." Journal of the History of Economic Thought 39, no. 4 (October 2, 2017): 453–81. http://dx.doi.org/10.1017/s1053837216000249.

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The aim of this article is to describe the rise and fall of the workhouse system in connection with the developments that took place in economic thought in the transition from mercantilism to the Classical tradition. By examining the economic debate about wages, efficiency, labor market, workers’ mobility, and unemployment, we discuss whether the social policy shift epitomized by institutional reforms like the Gilbert Act (1782), the Rose Act (1793), and the Speenhamland system (1795) was accompanied and eventually inspired by a change in the perception of major political economy issues. In do

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Vesey, Godfrey. "Hume on Liberty and Necessity." Royal Institute of Philosophy Lecture Series 20 (March 1986): 111–27. http://dx.doi.org/10.1017/s1358246100004069.

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David Hume (1711–1776) described the question of liberty and necessity as ‘the most contentious question of metaphysics, the most contentious science’ (Hume [1748] 1975, p. 95). He was right about it being contentious. Whether it is metaphysical is another matter. I think that what is genuinely metaphysical is an assumption that Hume, and a good many other philosophers, make in their treatment of the question. The assumption is about language and reality. I call it ‘the conformity assumption’. But more about that shortly. Let us begin at the obvious beginning, by considering what the terms ‘li

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Vesey, Godfrey. "Hume on Liberty and Necessity." Royal Institute of Philosophy Lecture Series 20 (March 1986): 111–27. http://dx.doi.org/10.1017/s0957042x00004065.

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David Hume (1711–1776) described the question of liberty and necessity as ‘the most contentious question of metaphysics, the most contentious science’ (Hume [1748] 1975, p. 95). He was right about it being contentious. Whether it is metaphysical is another matter. I think that what is genuinely metaphysical is an assumption that Hume, and a good many other philosophers, make in their treatment of the question. The assumption is about language and reality. I call it ‘the conformity assumption’. But more about that shortly. Let us begin at the obvious beginning, by considering what the terms ‘li

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Emerson, Roger L. "The Philosophical Society of Edinburgh 1768–1783." British Journal for the History of Science 18, no. 3 (November 1985): 255–303. http://dx.doi.org/10.1017/s0007087400022391.

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The Philosophical Society of Edinburgh Throughout the years 1768–1783 looked to the outside world like a flourishing and important body. By 1771 it had sponsored the publication of five volumes of papers which had gone through several printings and translations. It had a distinguished foreign membership which assured its recognition abroad as one of the important academic bodies in the cosmopolitan Republic of Letters. From its foundation in 1737 until his death in 1768, its President had been the Earl of Morton, better known as the President of the Royal Society of London and as an astronomer

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Reis, Nilo Henrique Neves dos. "Maquiavel na Inglaterra: O leitor David Hume." Pensando - Revista de Filosofia 10, no. 21 (January 24, 2020): 79. http://dx.doi.org/10.26694/.v10i21.8953.

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Os escritos de Nicolau Maquiavel foram lidos por várias pessoas de modo não confessional desde a sua divulgação. Indícios apontam que os ingleses tiveram acesso as suas obras já no reinado de Henrique VIII, ainda que de forma restrita à elite inglesa, que tinha familiaridade com o idioma italiano. Decerto que as obras do florentino ofereceram uma sólida contribuição ao pensamento político inglês, o que, por sua vez, estimulou uma reflexão crítica ao fenômeno político, bem como aos valores vigentes, pois, como se sabe, suas ideias serviram de inspiração para muitos escritores. A bem da verdade,

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Botero Camacho, Manuel. "To dream or not to dream: incursión en la lógica de la canción de S. T. Coleridge." Razón Crítica, no. 1 (August 29, 2016): 122–47. http://dx.doi.org/10.21789/25007807.1139.

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<p align="justify">A lo largo de este artículo se expone una serie de posibilidades que puede ofrecer la lectura del poema de Samuel Taylor Coleridge titulado “The Rime of the Ancient Mariner” (1798). Los argumentos aquí expuestos carecen de intención distinta de aquella que consiste en señalar elementos que acaso no sean accidentales dentro del texto. David Hume (1711-1776) será quien proporcione las relaciones que deban examinarse. En este escrito se ofrecen tres posibilidades interpretativas y, al menos, dos de ellas pueden verse como contaminadas por las teorías de Hume. Aunque la te

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Teses / dissertações sobre o assunto "Hume, David, 1711-1776 Philosophy"

1

Rowan, Michael. "Hume, probability and induction." Title page, contents and abstract only, 1985. http://web4.library.adelaide.edu.au/theses/09PH/09phr877.pdf.

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Cruz, Fernão de Oliveira Salles dos Santos. "As condições de possibilidade da ciência da natureza humana: crítica da metafísica e ciência do homem." Universidade de São Paulo, 2007. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-26112007-141351/.

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Desde sua primeira obra, David Hume anuncia ao leitor o projeto de constituição de uma ciência da natureza humana. O principal objetivo deste trabalho consiste em examinar os argumentos utilizados por Hume para construir as condições de possibilidade desse saber.<br>Since his first work David Hume announces his intentions to constitute a science of human nature. The main target of this thesis is to examine the arguments used by Hume to build the conditions of possibility of this field of knowledge.

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Jenkins, Joan (Joan Elizabeth). "The Enlightenment Legacy of David Hume." Thesis, University of North Texas, 1989. https://digital.library.unt.edu/ark:/67531/metadc332061/.

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Although many historians assert the unity of the Enlightenment, their histories essentially belie this notion. Consequently, Enlightenment history is confused and meaningless, urging the reader to believe that diversity is similarity and faction is unity. Fundamental among the common denominators of these various interpretations, however, are the scientific method and empirical observation, as introduced by Newton. These, historians acclaim as the turning point when mankind escaped the ignorance of superstition and the oppression of the church, and embarked upon the modern secular age. The En

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Déragon, Sonia. "Identité personnelle chez David Hume : Imagonation et passions." Aix-Marseille 1, 2001. http://www.theses.fr/2001AIX10104.

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L'idée que nous défendons est celle suivant laquelle les discussions au sujet de l'identité personnelle développées dans les Livre I et II du Traité de la Nature Humaine sont consistantes l'une avec l'autre. Afin de démontrer cette thèse, nous discutons les propos tenus par Hume dans ces Livres et montrons que les discussions répondent à différentes questions et qu'elles se complètent bien théoriquement. Cette thèse se divise en trois parties. Nous expliquons, tout d'abord,"L'existence des substances matérielles". Nous montrons que nous trouvons chez Hume une première formulation de la thèse d

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Le, Jallé Éléonore. "L'autorégulation chez Hume." Paris 10, 2001. http://www.theses.fr/2001PA100165.

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La nature humaine telle que Hume nous la présente peut être envisagée comme un système autorégulé. Telle serait la signification de ce que Hume nomme « l'inventivité » de la nature humaine, une inventivité qui n'est pas seulement le propre du vivant mais la marque d'une espèce douée d'une puissance d'artifice. De nombreux principes de la nature humaine s'avèrent, en effet, capables de se réorienter spontanément à chaque fois que leur direction primitive menace l'équilibre ou la survie du système. Au cceur du système « de l'entendement », l'imagination agit comme un pivot régulateur. A l'origin

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Luquet, Laurent. "Le problème des relations chez Hume." Caen, 2003. http://www.theses.fr/2003CAEN1384.

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Ce travail tente de renouveler la lecture du thème de l'association chez Hume. Loin de comprendre l'associationnisme du seul point de vue des idées, on peut montrer que l'originalité de Hume consiste à mettre l'accent sur des renforcements entre divers niveaux de l'association. Chaque niveau a son régime propre et correspond lui-même à la fois à un point de vue sur l'esprit et à un point de vue sur l'homme. Ainsi, de même que l'homme est compris comme être spéculatif, affectif et social, de même y a-t-il une association des idées, une association des impressions et une association sociale. Afi

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Etchegaray, Claire. "La croyance naturelle chez David Hume et Thomas Reid : scepticisme et réalisme." Clermont-Ferrand 2, 2008. http://www.theses.fr/2008CLF20010.

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Cette étude se propose d'examiner la façon dont les philosophies de David Hume et Thomas Reid ont promu le concept de croyance afin de repenser la logique qu'ils tenaient pour traditionnelle, et la métaphysique entendue comme réflexion sur la fiabilité de nos facultés naturelles. L'opposition philosophique entre ces deux auteurs invite d'une part à reconstruire le sens respectif de la "croyance naturelle" chez chacun d'eux sans y projeter les connotations que les débats ultérieurs du XIXe siècle ont pu donner à ce concept. D'autre part il faut comprendre si et comment une philosophie qui assum

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Perinetti, Dario. "Hume, history and the science of human nature." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=38509.

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This thesis sets out to show that a philosophical reflection on history is, in the strongest possible way, an essential feature of Hume's project of a science of human nature: a philosophical investigation of human nature, for Hume, cannot be successful independently of an understanding of the relation of human beings to their history. Hume intended to criticize traditional metaphysics by referring all knowledge to experience. But it is almost always assumed that Hume means by "experience" the result of an individual's past sense perception or personal observation. Accordingly, Hume's criticis

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9

Bonicco, Céline. "Sympathie et interaction : une lecture croisée de David Hume et Erving Goffman." Paris 1, 2008. http://www.theses.fr/2008PA010614.

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Cette étude se propose de montrer comment le concept humien de sympathie constitue le principe d'explication de l'unité d'analyse minutieusement explorée par Erving Goffman : l'interaction. Elle se donne pour tache d'explorer une pensée du social en germe dans la philosophie de Hume et qui s'épanouit dans la sociologie de Goffman. Il ne s'agit pas simplement de retracer la généalogie d'une certaine sociologie de l'action mais d'en mettre au jour les prémisses conceptuelles et les implications théoriques, grâce à la redécouverte de la radicalité philosophique du concept humien. Dans une premièr

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Oliveira, Roberto Carlos de. "Sociedade e artÃficio na teoria politica de Hume." [s.n.], 2007. http://repositorio.unicamp.br/jspui/handle/REPOSIP/278704.

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Orientador: Jose Oscar de Almeida Marques<br>Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas<br>Made available in DSpace on 2018-08-08T09:45:42Z (GMT). No. of bitstreams: 1 Oliveira_RobertoCarlosde_M.pdf: 869957 bytes, checksum: 84dfc9f7bd0b859f8e3f9732972d6f23 (MD5) Previous issue date: 2007<br>Resumo: A análise de David Hume (1711-1776) vincula a epistemologia, a moral e a política de forma tal que a sociedade é apresentada como resultado da interação entre as faculdades naturais dos homens e os recursos artificiais decorrentes da refle

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Livros sobre o assunto "Hume, David, 1711-1776 Philosophy"

1

Theory and practice in the philosophy of David Hume. Houndmills, Basingstoke, Hampshire: Palgrave Macmillan, 2012.

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2

Fideism and Hume's philosophy: Knowledge, religion, and metaphysics. New York: P. Lang, 1993.

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3

Kopf, Peter. David Hume: Philosoph und Wirtschaftstheoretiker, 1711-1776. Wiesbaden: In Kommission bei Steiner, 1987.

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4

Historical dictionary of Hume's philosophy. Lanham, Md: Scarecrow Press, 2008.

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5

Baier, Annette. The pursuits of philosophy: An introduction to the life and thought of David Hume. Cambridge, Mass: Harvard University Press, 2011.

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6

Kail, P. J. E. Projection and realism in Hume's philosophy. Oxford: Oxford University Press, 2007.

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7

Philosophical melancholy and delirium: Hume's pathology of philosophy. Chicago: University of Chicago Press, 1998.

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8

Spencer, Mark G. David Hume and eighteenth-century America. Rochester, NY: University of Rochester Press, 2004.

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9

P, Wright John. Hume's "Treatise of human nature": An introduction. New York: Cambridge University Press, 2009.

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10

Inc, ebrary, ed. Deleuze's Hume: Philosophy, culture and the Scottish Enlightenment. Edinburgh: Edinburgh University Press, 2009.

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Capítulos de livros sobre o assunto "Hume, David, 1711-1776 Philosophy"

1

Howard, Alex. "David Hume (1711–1776)." In Philosophy for Counselling and Psychotherapy, 172–81. London: Macmillan Education UK, 2000. http://dx.doi.org/10.1007/978-1-137-04644-4_18.

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Demeter, Tamás. "Hume, David (1711–1776)." In Encyclopedia of Early Modern Philosophy and the Sciences, 1–7. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-319-20791-9_440-1.

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Clack, Beverley. "David Hume 1711–1776." In Misogyny in the Western Philosophical Tradition, 135–44. London: Palgrave Macmillan UK, 1999. http://dx.doi.org/10.1057/9780230212800_11.

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4

Rotwein, Eugene. "Hume, David (1711–1776)." In The New Palgrave Dictionary of Economics, 6027–33. London: Palgrave Macmillan UK, 2018. http://dx.doi.org/10.1057/978-1-349-95189-5_751.

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Milgate, Murray, and Shannon C. Stimson. "Hume, David (1711–1776)." In The New Palgrave Dictionary of Economics and the Law, 908–15. London: Palgrave Macmillan UK, 2002. http://dx.doi.org/10.1007/978-1-349-74173-1_173.

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Rotwein, Eugene. "Hume, David (1711–1776)." In The New Palgrave Dictionary of Economics, 1–7. London: Palgrave Macmillan UK, 1987. http://dx.doi.org/10.1057/978-1-349-95121-5_751-1.

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Rotwein, Eugene. "Hume, David (1711–1776)." In The New Palgrave Dictionary of Economics, 1–8. London: Palgrave Macmillan UK, 2008. http://dx.doi.org/10.1057/978-1-349-95121-5_751-2.

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Salter, John. "Hume (1711–1776)." In Interpreting Modern Political Philosophy, 81–98. London: Macmillan Education UK, 2002. http://dx.doi.org/10.1007/978-1-4039-0725-7_5.

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Morrissey, Lee. "David Hume (1711–1776) from “Of the Standard of Taste,” Essays (1757)." In Debating the Canon: A Reader from Addison to Nafisi, 17–20. New York: Palgrave Macmillan US, 2005. http://dx.doi.org/10.1007/978-1-137-04916-2_3.

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Beckwith, Christopher I. "Greek Enlightenment." In Greek Buddha. Princeton University Press, 2017. http://dx.doi.org/10.23943/princeton/9780691176321.003.0005.

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The argument known in Antiquity as the Problem of the Criterion was introduced to Western thought by Pyrrho of Elis, who learned it in Central Asia and India from Early Buddhism. The problem revolutionized ancient European thought, such that from Pyrrho's time onward ancient Graeco-Roman philosophy was focused on the epistemological question, “Can we really know anything?” With the ascendancy of Christianity and its Aristotelian and Neoplatonic apologetics, the problem was sidelined and practically forgotten during the Middle Ages. When Pyrrhonism was reintroduced to Western Europe in the late Renaissance, the problem once again revolutionized Western thought and shifted the central focus of philosophy to epistemology. Scottish philosopher David Hume (1711–1776) is responsible for what may be called the problem's modern incarnation, known today as the “Problem of Induction.” This chapter analyzes the issues fundamental to understanding not only Hume but also Pyrrho, and in turn the Buddha.

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