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Artigos de revistas 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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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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5

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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6

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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7

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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9

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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10

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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Monteiro, Ricardo Rodrigues. "A SEMIÓTICA DE PEIRCE A PARTIR DE JOHN LOCKE E DAVID HUME: O ÍCONE, ÍNDICE E SÍMBOLO." Divers@! 11, no. 1 (June 30, 2018): 2. http://dx.doi.org/10.5380/diver.v11i1.52373.

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O objetivo deste trabalho é apresentar alguns conceitos fundamentais da semiótica de Peirce (1839-1914), em especial a relação do signo com o objeto, demonstrando-a como uma evolução em relação ao pensamento de John Locke (1632-1704) e David Hume (1711-1776). Pretende-se assim fornecer subsídios aos interessados em conhecer ou aprofundar seus estudos sobre a semiótica de Peirce, de maneira introdutória, ou que estejam no início de um aprofundamento mais teórico-conceitual sobre o assunto. No início apresentamos conceitos essenciais que influenciaram Peirce, tais como a ideia de signo sonoro, e

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12

Silva, Carlos Campelo da. "A ortodoxia do “grande infiel”: ou sobre o uso do ceticismo Humeano por Kierkegaard e Hamann." Revista Ética e Filosofia Política 2, no. 22 (July 4, 2020): 94–114. http://dx.doi.org/10.34019/2448-2137.2019.31111.

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Este trabalho tem como objetivo analisar a apropriação que Hamann e Kierkegaard fazem de alguns aspectos do ceticismo desenvolvido por Hume. Em 1744, David Hume (1711-1776), até então, autor do Tratado da Natureza Humana (1739) e dos Ensaios Morais e Políticos (1741) é rejeitado para o cargo de professor da cadeira de Ética da Universidade de Edimburgo, sob a alegação de que ele era um “notório infiel”. Desse modo, parece estranho pensar que Hamann que tão energicamente combateu a ilustração, sendo um defensor implacável de um cristianismo baseado somente na fé, tenha algo a ver com o ceticism

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13

"David Hume." Royal Institute of Philosophy Lecture Series 20 (March 1986): 91. http://dx.doi.org/10.1017/s1358246100004045.

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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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14

Koch, Carl Henrik. "Den mangfoldige Hume." Fund og Forskning i Det Kongelige Biblioteks Samlinger 51 (December 18, 2015). http://dx.doi.org/10.7146/fof.v51i0.41277.

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The Scot David Hume (1711–1776) and Baruch Spinoza (1632–1677) in Holland were two of the greatest philosophers of the European Enlightenment. Whereas Spinoza’s Bible criticism was the inspiration behind the often clandestine tradition known as radical Enlightenment, Hume tried with all his might to wrest the science of mankind from the grip of theology and religion. Since the mid 19th century Hume’s philosophy has been interpreted as either scepticism, naturalism or first and foremost criticism of religion. In my article I describe these three very different interpretations and argue that, al

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15

Zaterka, Luciana. "A reconfiguração do empirismo: química, medicina e história natural a partir do programa baconiano de conhecimento." DoisPontos 15, no. 1 (July 18, 2018). http://dx.doi.org/10.5380/dp.v15i1.57190.

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O conceito de empirismo evoca tanto uma tradição histórica quanto uma rede de questões filosóficas. Ambas frequentemente associadas a nomes como os de Francis Bacon (1561-1626), John Locke (1632-1704), George Berkeley (1685-1753) e David Hume (1711-1776). Porém, lembremos que nenhum desses filósofos utilizaram o termo empirismo, e nem compartilharam de uma única escola epistemológica. Do ponto de vista histórico é comum encontrarmos estudos de História e Filosofia da Ciência que relacionam o conceito de ‘empirismo’ com a chamada Escola Empírica Médica, desenvolvida na Grécia Antiga (século III

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