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2018, Journal of Scottish Philosophy
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4 pages
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Ainslie's Hume's True Scepticism interprets Book I, Section 4 of David Hume's Treatise on Human Nature, "Of the sceptical and other types of philosophy," as a mock-autobiographical paradigm shift, from "false" to "true" philosophy. According to Ainslie, Hume begins the work by analyzing vulgar approaches to sense experience, beliefs in physical substances, and beliefs
Australasian Journal of Philosophy
Review of Hume's True Scepticism by Donald Ainslie in Australasian Journal of Philosophy
In this paper, a novel interpretation of one of the problems of Hume scholarship is defended: his view of Metaphysical Realism or the belief in an external world (that there are ontologically and causally perception-independent, absolutely external and continued, i.e. Real entities). According to this interpretation, Hume’s attitude in the domain of philosophy should be distinguished from his view in the domain of everyday life: Hume the philosopher suspends his judgement on Realism, whereas Hume the common man firmly believes in the existence of Real entities. The defended reading is thus a sceptical and Realist interpretation of Hume. As such, it belongs to the class of what can be called no-single-Hume interpretations (Richard H. Popkin, Robert J. Fogelin, Donald L.M. Baxter), by contrast to single-Hume readings, which include Realist (naturalist, New Humean) and the traditional Reid-Green interpretation (i.e. Hume believes that there are no Real entities). Hume’s distinction between the domains of philosophy and everyday life, which is argued to be epistemological, is employed in order to reconcile his scepticism with his naturalism and constructive science of human nature. The paper pays special attention to the too much neglected second profound argument against the senses in Part 1, Section 12 of Hume’s first Enquiry and the corresponding argument in Section 4, Part 4, Book 1 of the Treatise.
History of European Ideas, 2006
Hume's position in the history of philosophical scepticism can hardly be questioned. But the nature of his own philosophical scepticism is a matter of contention in both the historical and philosophical literatures. In this essay, I argue that a philosophical reconstruction of Hume's scepticism needs to pay attention to the way in which Hume and his contemporaries understood the place of sceptical thinking in the history of modern philosophy. When looked at in this context, Hume's philosophy of knowledge and the understanding is self-evidently sceptical. It is so, because it develops both a critical and a positive view of what a sceptical attitude implies. From a critical perspective, Hume aims to show that human reason is incapable of being its own foundation. From a more positive perspective, Hume sketches a phenomenology of the understanding by developing a probabilistic and self-referential view of philosophical knowledge, one which is not different from common knowledge and which relies on the workings of human nature and the imagination to make sense of the world and of our actions.
Hume Studies, 1985
Journal of Interdisciplinary Cycle Research, 2020
The present paper has attempted to give insight about Hume philosophical ideas about empiricism and skepticism. It is because of the metaphysical as well as the epistemological uncertainty, which developed due to giving undue importance to innate principles accepted by modern rationalist; utmost importance is started given to the experience. But, what happens when experience itself push you in the field of skepticism. Empiricist believes that reason is not sufficient to explore the nature of ultimate reality. Therefore, Empiricism as an epistemological school develops in reaction to rationalism. Their primary aim was to take philosophy at zenith, as they accepting empiricism as a scientific approach as well as philosophical techniques to philosophizing. Empiricism came into existence with Locke, who survives with Berkeley and culminates in the writing of Hume. It is Hume who gave us the world view of empiricism as a system of philosophical enquiry, by limiting everything to experience which he has tried well to show how everything's end up in skepticism. Focusing on this piece of writing the present paper has put light on the empiricism as a tool of philosophical inquiry and also its limitation which Hume has focused upon.
“Hume’s Reply to Baylean Scepticism” in Sébastien Charles and Plínio J. Smith, eds, Scepticism in the Eighteenth Century: Enlightenment, Lumières, Aufklärung (Dordrecht: Springer, 2013), pp. 125-138.
Journal of The History of Philosophy, 2010
Mind, 2015
texts 'clearly support a naturalistic reading' (p. 51). I would say, instead, that these texts merely support what might be called a nested naturalistic reading and do not undermine the overall metanarrative of scepticism. What seems to be lacking in Fogelin's account is a reason to think that his narrative account supports his radical perspectivist reading of Hume as opposed to a sceptical one (or a naturalistic one for that matter). In the end, then, it is not clear to me that this narrative account has delivered what Fogelin hoped that it would. Perhaps we should conclude this story with a 'to be continued'.
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