David Hume by Christopher J. Berry

By Christopher J. Berry

In this compelling and available account of the existence and considered the Scottish Enlightenment thinker David Hume (1711-1776), Professor Christopher J. Berry of the college of Glasgow argues that the idea within the uniformity of human nature used to be on the middle of Hume's suggestion. during this quantity, Berry introduces vintage 'Humean' issues together with the evolution of social associations as an accidental final result of the pursuit of self-interest, the significance of customized and behavior in setting up ideas of simply behavior, and the defence of trade and comfort. The publication finds Hume as an unique philosopher, whose notion will be understood as a mixture of assorted strands of conservatism, libertarianism and liberalism.

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2). Humans do not possess—nature has not provided them with—any “peculiar original principles” to sustain society. 1) is to endorse this view of natural provision. But the experiments in the science of man produce a different outcome. Humans are naturally moved by their passions to the preclusion of their satisfaction but by artifice they restrain these passions by establishing the rules of justice so that they may be satisfied. To subscribe to natural provision is to undermine that restraint. 8), its ability to ensure stability.

When it became obvious to himself, and others, that he was dying it became an object of morbid curiosity how this renownedly irreligious man would face up to his own mortality. The most infamous of these occasions is a visit to Hume by James Boswell who (in his own report) asked Hume whether the thought of his annihilation never gave him uneasiness. Hume’s unperturbed denial in fact perturbed Boswell (Fieser, 2003: I, 287; Baier, 2006). Two other accounts by Hume’s friends convey his sanguine temperament.

In an elaboration of this, Hume returns to the connection between property and justice. He repeats his argument that property is an artificial/moral and not a natural relation. 9). To illustrate this we can return to the example of the miser. For Hume the only relevant consideration is “strict justice” but for Francis Hutcheson, for example, the “moral sense” would approve the “generosity of a worthy man” over the “parsimony of a miser,” that is, our “natural morality” would approve the former’s action (Hutcheson, 1994: 72).

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