David Hume - Bibliography

David Hume on Principle, Nature, and the Indirect Influence of Philosophy.Richard Velkley - 2016 - In Christopher Lynch & Jonathan Marks (eds.), Principle and prudence in Western political thought. Albany: State University of New York Press. pp. 191-208.

David Hume in 17th/18th Century Philosophy

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Editors’ Introduction.Elizabeth S. Radcliffe & Mark G. Spencer - 2024 - Hume Studies 49 (1):7-8.

In lieu of an abstract, here is a brief excerpt of the content:Editors’ IntroductionElizabeth S. Radcliffe and Mark G. SpencerThis issue opens with the winning essay in the Third Annual Hume Studies Essay Prize competition: “Hume beyond Theism and Atheism” by Dr. Ariel Peckel. Dr. Peckel’s essay was chosen as the winner from among papers submitted by emerging scholars from August 2022 through July 2023. Please see the full prize announcement with information about this talented Hume scholar elsewhere in this (...)

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Hume’s Theory of Moral Judgment in Light of His Explanatory Project.Avital Hazony Levi - 2024 - Hume Studies 49 (1):77-100.

In this paper, I argue that Hume’s account of moral judgment is best understood if it is read in light of Hume’s explanatory project. I first lay out the textual support to show that Hume’s account of justice in the Treatise includes both approval of a motive that gives rise to the virtue of justice, and approval of a system of conduct, irrespective of a motive. I then argue that we can allow for such plurality in Hume’s theory of moral (...)

David Hume in 17th/18th Century Philosophy

Moral Judgment in Meta-Ethics

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Politické myšlení Davida Huma. Základní otázky, východiska a inspirace pro americké otce zakladatele by Adéla Rádková (review).Hynek Janoušek - 2024 - Hume Studies 49 (1):181-185.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Politické myšlení Davida Huma. Základní otázky, východiska a inspirace pro americké otce zakladatele by Adéla RádkováHynek JanoušekAdéla Rádková. Politické myšlení Davida Huma. Základní otázky, východiska a inspirace pro americké otce zakladatele [The Political Thought of David Hume. Basic Questions, Premises, and Inspiration for America’s Founding Fathers]. Prague: Togga, 2019. Pp. 201. Paperback. ISBN 978-80-7476-169-0, $10.00.The work of David Hume has never been a major focus of interest in (...) the Czech lands. Recently, however, a certain shift has been taking place. Hume’s Treatise has been translated into Czech for the first time, a new translation of the Dialogues Concerning Natural Religion has been published to replace the archaic nineteenth-century translation, and the archaic translation of the second Enquiry will soon be replaced by a new one as well. Texts are also being published that attempt to show the wider scope of Hume’s work. The book reviewed here is one of them. Adéla Rádková’s text is the first Czech book to introduce Hume as a political thinker to the Czech public. The book itself consists of two relatively separate parts, which seem to be different in content and intent. While the first part, along with the preface, summarizes Hume’s life and work and includes a brief introduction to the basic ideas of Hume’s moral and political philosophy, the second part contributes to the interpretation of the influence of Hume’s political philosophy on the American Founding Fathers, especially on James Madison.In the introduction, the book first presents a history of overall interpretations of Hume’s work, beginning with Thomas Edward Ritchie and Dugald Stewart, who, in agreement with their teacher Reid, saw Hume as a radical skeptic. A significant change comes with Norman Kemp Smith’s well-known interpretation, according to which the theory of moral sentiment forms the basis of Hume’s project, which Hume adapted to his conception of belief. Once we stress that the investigation of emotion- and passion-based human nature is to be based on the experiential method of observation, we arrive, according to Rádková, at the common element of the otherwise very different naturalistic interpretations of David Hume’s philosophy to which she herself subscribes.Two more recent interpretations of Hume’s philosophy are also mentioned, namely Paul Russell’s interpretation of Hume’s work in terms of his critique of religion, and James Harris’s view that the attempt to see Hume as a systematic philosopher who, in his works, pursues the project of the science of man announced in the Treatise, is a misunderstanding of the role of a man of letters in the eighteenth century.Rádková finds Russell’s interpretation interesting but hard to reconcile with some of Hume’s political essays and with his History of England, in which Hume advocates [End Page 181] a pragmatic politics that is so bound up with religious considerations that it is hard to defend the view that Hume was trying to push religion out of the public sphere.Harris’s point about Hume not being a systematic thinker and about Hume’s abandonment of the Treatise in his advertisement needs to be set in the context of Hume’s life. Hume published this advertisement only a year before his death, and he used it to discourage readers from reading the Treatise because he though the book was stylistically clumsy and unsatisfactory in certain respects. He does not mention abandoning his philosophical project. Harris’s assertion (viii) that Hume was a free intellectual who did not want to be intellectually constrained in the wide range of his research flies in the face of Hume’s willingness to be constrained at least twice—if only he had been given the professorship he sought first in Edinburgh (1745) and then in Glasgow (1751). Rádková also holds that Hume, in his later writings, does not abandon his intention to give an account of human nature with regard to the general principles of morals, politics, and criticism, which he announced in the Preface to... (shrink)

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David Hume and Adam Smith: A Japanese Perspective by Tatsuya Sakamoto (review).Estrella Trincado - 2024 - Hume Studies 49 (1):163-169.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:David Hume and Adam Smith: A Japanese Perspective by Tatsuya SakamotoEstrella TrincadoTatsuya Sakamoto. David Hume and Adam Smith: A Japanese Perspective. London and New York: Routledge, 2021. Pp. 297. ISBN 9780367683023. Hardback. £130.This book is a collection of essays and articles by the Japanese scholar Tatsuya Sakamoto. In the foreword, Ryu Susato, professor of the Faculty of Economics at Keio University, Tokyo, notes that in Japanese society Marxism (...) has been the dogma of the history of social and economic thought. As a consequence, Japanese society has been labelled as “collectivist.” In this context, only a privileged intellectual background allowed Sakamoto to find his own way, as he graduated from Keio University and was part of its faculty. The Faculty of Economics of Keio University has spread the academic culture of liberalism that descended from Yukichi Fukuzawa (1834–1901), a reformer and founder of Keio and one of the most influential liberal thinkers in Meiji Japan (1868–1930). In addition, the family background of Sakamoto and the interest of his mother in the English language left a mark on him. Sakamoto was one of the rare Japanese scholars to study abroad in the 1980s, in particular at the University of Glasgow for two years (1984–1986) under the academic guidance of Andrew Skinner. There, he took interest in biographical and bibliographical studies. During his initial research, he found on a note by George Chalmers some evidence for David Hume’s authorship of an anonymous review of Smith’s Theory of Moral Sentiments, published in the Critical Review of May 1759.1 Then, along with David D. Raphael, Sakamoto transcribed the material with a commentary in the Journal of the History of Philosophy2 (Chapter 6 of the reviewed book) and he published “Hume’s Early Memoranda and the Making of His Political Economy” in Hume Studies3 (Chapter 4). There, Sakamoto gives interesting insights on Hume’s Early [End Page 163] Memoranda of manuscripts published by Mossner.4 This manuscript compilation shows the desire of Hume to pursue a systematic discourse on political economy. These efforts resulted in a large number of works published by Hume from 1748 to 1757 and even after his death, in Essays, Moral and Political, in The Natural History of Religion, and in Political Discourses.Later, Sakamoto published various articles on Hume’s economic thought in English (Chapters 1 and 5). In addition, he published his first monograph in Japanese.5 He argued that the “civilized society”—an idealization of Western societies—which was thought to be a prerequisite in Japan for the socialist revolution, concealed the different eighteenth-century historical realities of European countries in which Hume and Smith lived. Sakamoto received for this monograph the Suntory Academic Prize for Social Sciences and Humanities in 1996 and the Japan Academy Prize in 2001. In his Japanese monographs, Sakamoto interprets Hume as a firm defender of modernity and civilization, using his empiricist theory to inspire the spirit of serving the public good of a civilized society. Hume is a main character of the historiographical odyssey of the conflict between order and liberty.6 Hume tried to bridge the gap between the practical empiricism of mercantilist literature7 and the normative rationalism of natural jurisprudence,8 developing the science of economics on a philosophical foundation.After a brief leave spent at Boston University under the care of Knud Haakonssen, Sakamoto coedited a collection of essays written by Japanese scholars9 (Sakamoto’s contribution is included in Chapter 3). Another of Sakamoto’s important contributions is Chapter 9 of this book, originally published in The Adam Smith Review in 2017.10 There, we learn of Yoshihiko Uchida (1913–1983), a Japanese historian of social thought who specialized in Smith and Marx, and paid much early attention to the Smith-Rousseau connection in his The Birth of Economic Science (never published in English). As Sakamoto says, Uchida’s original view of this great Scottish philosopher, Adam Smith, proves that scholars infuse new life into classical texts, no matter how distant they may be from the object of their study in space and time. Besides, by discussing in English previous Japanese scholars’ contributions, Sakamoto is... (shrink)

Adam Smith in 17th/18th Century Philosophy

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Hume beyond Theism and Atheism.Ariel Peckel - 2024 - Hume Studies 49 (1):9-33.

This paper defends a rigorous reading of Hume’s critiques of arguments for the existence of God and of the belief in God against interpretations that endorse Humean theism, deism, and fideism. The latter include Donald Livingston’s theist reading, J. C. A. Gaskin’s “attenuated deism” reading, and Edward Kanterian’s “humble fideism” reading. I also examine whether Hume’s rejections of a positive theology commit him to agnosticism or atheism. My innovative challenge to such conclusions maintains that, while elements of both agnosticism and (...)

Atheism in Philosophy of Religion

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Hume on Self-Government and Strength of Mind.Albert Cotugno - 2024 - Hume Studies 49 (1):53-75.

Throughout his writings, Hume extols the benefits of an attribute he calls “Strength of Mind,” which he defines as the “prevalence of the calm passions over the violent” (T 2.3.3.10). But there is some question as to how he thought a person could attain this important trait. Contemporary scholars have committed Hume to the view that only indirect and social methods, such as state punishment or sympathetic pressure, could effectively cultivate it. Yet a closer examination of Hume’s corpus reveals a (...)

David Hume in 17th/18th Century Philosophy

Government and Democracy in Social and Political Philosophy

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Hume’s Hedonism.Roger Crisp - 2024 - Hume Studies 49 (1):35-51.

This paper seeks critically to elucidate Hume’s views on pleasure and the good, in particular his evaluative hedonism, and to show that evaluative hedonism is in certain respects at least as significant a component of his philosophical ethics as sentimentalism. The first section explains his notion of pleasure, and how it is, in an important sense, prior to desire. The following two sections show how this conception of pleasure and its relation to desire leads Hume to accept evaluative hedonism, as (...)

David Hume in 17th/18th Century Philosophy

Hedonist Accounts of Well-Being in Value Theory, Miscellaneous

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The Testimony of Sense: Empiricism and the Essay from Hume to Hazlitt by Tim Milnes (review).Margaret Watkins - 2024 - Hume Studies 49 (1):175-180.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Testimony of Sense: Empiricism and the Essay from Hume to Hazlitt by Tim MilnesMargaret WatkinsTim Milnes. The Testimony of Sense: Empiricism and the Essay from Hume to Hazlitt. Oxford: Oxford University Press, 2019. Pp. viii + 278. Hardback. ISBN: 9780198812739. $91.00.In his brief autobiography, “My Own Life,” Hume reports that “almost all [his] life has been spent in literary pursuits and occupations” (E-MOL: xxxi). This is one (...) of at least ten places in this brief work in which he associates himself with “letters” or “literature”—as compared to at most four associations with philosophy. The moral to be inferred is not that Hume considered himself not to be a philosopher. Rather, he conceived of philosophy as a kind of literature. The Treatise was itself a “literary attempt.” Indeed, opposition between the “literary” and “philosophical” aspects of a text would have been foreign to Hume and his contemporaries—a notion for a later age, despite his occasional loose distinction between the relevant genres, as in his list of writings “historical, philosophical, or literary” in “My Own Life” (E-MOL: xxxvi).Yet despite Hume’s own understanding of the continuity between philosophy and literature, broadly conceived, it is still common for contemporary philosophers to ignore literary questions in their examination of Hume’s work, or to presume that one can easily distinguish the “philosophical” parts from the “literary” ones. Tim Milnes’s The Testimony of Sense is therefore a welcome addition to the Hume literature (pun intended). With a particular focus on the essay—a genre of great importance to Hume—Milnes contributes to the small set of engagements with Hume from the disciplinary perspective of English literature. With training in both philosophy and literature, as well as established expertise on Romanticism and its own essays, Milnes is well-qualified for the task. The Testimony of Sense includes sustained engagement with Hume’s contemporaries and successors, but for the purposes of this review, I engage the book primarily as a Hume scholar for Hume scholars.Milnes’s story plays out in three acts. The first establishes the need for public trust created by a skeptical crisis, itself a product of Hume’s criticism of the epistemic program of thinkers in the Cartesian and Lockean traditions. The second explains how the essays of the long eighteenth century constitute a response to that need in various ways. The third reveals in detail how the Romantic essayists, particularly William Hazlitt and Charles Lamb, both respond to and deviate from the “neoclassical” essayists, typified by Hume and Samuel Johnson.The first chapter, “Self and Intersubjectivity,” lays the groundwork by articulating how Hume, Adam Smith, Thomas Reid, and Dugald Stewart identify the need for what we now call intersubjectivity. Milnes describes the common thread as a kind of “natural transcendentalism.” In what sense are these thinkers properly understood as [End Page 175] transcendentalists? The central idea seems to be that all posit things other than reason as “conditions of meaningful thought” (72). For Hume, it is the social, linguistic experience of a community of virtuous judges. The intricate relations between self and other essential to such a community get “internalized within the specular drama of the impartial spectator” (72) in Smith’s writing, which itself takes part in the drama through his “halting, qualified syntax” that mimics “everyday speech” (44). Reid posits a “prescience” of trust, which grounds our reliance on both human testimony and the uniformity of nature, itself undergirded by the design of a benevolent God. Stewart, who posits axiomatic truths that help constitute the “stamina of intellect,” goes furthest, actually calling these truths transcendental (55). This chapter also puts these eighteenth-century thinkers in conversation with twentieth-century theorists, including Habermas, Davidson, and Rorty.Chapter 2, “The Subject of Trust,” deepens the analysis by situating these “natural transcendentalisms” in the broader enlightenment context. In contrast to Descartes, Bacon, and Locke, who were suspicious of our reliance on the opinions of others, the eighteenth-century thinkers understand trust as prior to reason in various ways—though not prior to solidarity. The particulars in each case depend on their responses to skepticism and their accounts of the relation between... (shrink)

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Testimony in Epistemology

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Hume as Regularity Theorist—After All! Completing a Counter-Revolution.Peter Millican - 2024 - Hume Studies 49 (1):101-162.

Traditionally, Hume has widely been viewed as the standard-bearer for regularity accounts of causation. But between 1983 and 1990, two rival interpretations appeared—namely the skeptical realism of Wright, Craig, and Strawson, and the quasi-realist projectivism of Blackburn—and since then the interpretative debate has been dominated by the contest between these three approaches, with projectivism recently appearing the likely winner. This paper argues that the controversy largely arose from a fundamental mistake, namely, the assumption that Hume is committed to the subjectivity (...)

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Hume’s Natural Philosophy and Philosophy of Physical Science by Matias Slavov (review).Krisztián Pete - 2024 - Hume Studies 49 (1):170-174.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Hume’s Natural Philosophy and Philosophy of Physical Science by Matias SlavovKrisztián PeteMatias Slavov. Hume’s Natural Philosophy and Philosophy of Physical Science. London: Bloomsbury Academic, 2020. Pp. 216. Hardcover. ISBN 9781350087866, £95.Although the relationship between Hume and Newton is a recurring theme in the Hume literature, Matias Slavov’s book does not seek to contribute to the debate between the traditional (Hume imitated Newton’s natural philosophy) and the critical (Hume (...) intended his “science of Man” as the foundation of all other sciences) approaches regarding the nature of this relation. The book is intended to be a summary of Hume’s natural philosophy—or rather an aggregation of his comments on natural philosophical topics—pursued by exploring and analysing themes and issues that were prominent in the natural philosophy of the early modern period. In this respect it is a pioneering undertaking.Of course, Slavov does not claim in his book that Hume is a natural philosopher. “[F]irst and foremost... [h]e is not; for his main objective is to establish a new science of human nature” (1). But Slavov does claim that Hume’s natural philosophical views can be understood and valued in themselves and in the philosophical-scientific context of his time as well. The book is not a discussion of the natural philosophical dimensions of the “science of human nature,” but rather, of the natural philosophical views which are reconcilable with his main objective. In this respect, the book is not a methodological approach to Hume’s supposed natural philosophy, but a synthesis of certain elements of Hume’s philosophy that can feature in a consistent natural philosophy. Although his arguments are generally indirect and are more about what Hume seems to be committed to and what follows from his epistemological position rather than his actual positions, Slavov’s conclusions seem mostly convincing.Thus, Slavov’s point is not that the empiricist method is compatible in every detail with Newtonian mechanics, but rather that Hume seems to be committed more to a Cartesian natural philosophy. Slavov does not write about the possibility and significance of applying natural philosophical methods to moral philosophy; rather, he wants to build a complete philosophy of nature around some of Hume’s basic ideas to “fill the gap for a book on Hume’s relation to natural philosophy and philosophy of physical science” (2).The book has two “equally important aims” (ix): to shed more light onto Hume’s relationship to natural philosophy, and to demonstrate that physics and philosophy have overlapping domains. Hume was hardly concerned with physics, so Slavov’s strategy of defining natural philosophy as an overlap between physics and philosophy (chapter 1) does, to some extent, explain the lack of textual evidence in this area. The definition of natural philosophy chosen by Slavov is also intended to ensure [End Page 170] that these two goals are intertwined, since according to Slavov’s definition, natural philosophy is “a grey area between philosophy and physics” (12).Personally, I do not feel comfortable with this definition because it is not informative enough; it says that natural philosophy is more than modern physics (mathematized natural science), but it is not quite philosophy. While the first implication is very agreeable, and a number of scholars have addressed the issue, to assess the second implication, we would need to know exactly what philosophy is in this context. Perhaps the best candidate is metaphysics, even if Slavov keeps the reader somewhat in the dark on this point, despite the fact that chapter 2 is intended to establish precisely that point. Yet, the metaphysics of this period was usually (with the possible exception of Spinoza) used to support natural scientific explanations. I believe that natural philosophy is more than a “grey area” (9, 12, 22), or a contact zone; it is a complex enterprise that evolved in different forms with different emphases: Cartesian mechanics still sought to understand nature, pursuing the Aristotelian ideal of knowledge, albeit rejecting Aristotelian methods, while empiricists increasingly envisaged a more instrumentalist role for natural explanations. Newton himself was caught between the two.In this context it is intriguing whether Hume carries forward Berkeley... (shrink)

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Hume's A Treatise of Human Nature: A Critical Guide.Elizabeth S. Radcliffe (ed.) - forthcoming - Cambridge: Cambridge University Press.

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O zawiści w handlu.David Hume - 2016 - Studia Z Historii Filozofii 6 (4):45-49.

Translated and edited by Krzysztof Wawrzonkowski.

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David Hume: Leben und Philosophie.Rudolf Metz - 1930 - Mind 39 (154):226-230.

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Review of John Arthur Passmore: Hume's Intentions. [REVIEW]G. Watts Cunningham - 1954 - Ethics 64 (4):315-316.

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Value Theory

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The Truth Is Not Out There. [REVIEW]Peter Fosl - 1999 - The Philosophers' Magazine 5:58-59.

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You Hume it, I’ll play it..John Mizzioni - 2004 - The Philosophers' Magazine 28:20-22.

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Hume. [REVIEW]Hartmut Kliemt - 1982 - Grazer Philosophische Studien 15:228-232.

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Sistema e ricerca in David Hume. [REVIEW]Reinhard Brandt - 1972 - Studi Internazionali Di Filosofia 4:223-225.

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Natural-Agency Theory as an Alternative to Hume.Martin Gerwin - 1998 - Dialogue 37 (1):3-12.

RésuméMartin Gerwin répond ici aux critiques adressées par Andrew Ward à son article de 1987 « Causality and Agency: A Refutation of Hume». Contre la position de Hume sur l'origine de notre idée de connexion causale, Gerwin défend une théorie actantielle; il est de ceux pour qui le processus d'acquisition des concepts causaux dépend de manière cruciale de notre expérience d'être agent et non seulement spectateur. Il soutient que le processus implique un usage de l'imagination créatrice pour l'invention des concepts (...)

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Monteiro, Hume e… Adão.Luiz Dutra - 1997 - Principia: An International Journal of Epistemology 1 (2):297-304.

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Hume. [REVIEW]Gerald Hanratty - 1978 - Philosophical Studies (Dublin) 26:292-293.

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Hume. [REVIEW]David O’Connor - 1978 - Philosophical Studies (Dublin) 26:293-296.

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David Hume. [REVIEW]Robert Toole - 1978 - International Studies in Philosophy 10:233-235.

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The Vision of Hume.David Hume & Appelbaum - 2001 - Collins & Brown.

Eighteenth-century Scotsman David Hume, a naturalist and empiricist who argued the only reliable source of knowledge is experience, is widely considered the most important philosopher to write in the English language. Key passages from his writings are featured here, including A Treatise on Human Nature, An Enquiry Concerning Human Understanding, and Dialogues Concerning Natural Religion, accompanied by explanatory essays that put Hume's thoughts into proper political and historical context.

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The Essential Hume.Paul Strathern - 2002 - Virgin Books.

In his day, Hume was acknowledged as the finest philosopher in Europe. Yet 'the greatest mind Scotland has ever produced' remained for many years unrecognised. He bore his obscurity and apparent failure with the same good-hearted sanity as his penetrating and down-to-earth philosophy. These witty and informative guides cover the lives and ideas of the major philosophers. Award-winning author Paul Strathern's concise and easily comprehensible style highlights the major advances in philosophy, as well as the men who conceived them and (...)

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David Hume: mit Selbstzeugnissen und Bilddokumenten.Gerhard Streminger - 1986

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Die Elhik David Hume's in Ihrer Geschichtlichen Stellung, Nebst Einem Anhang.Georg von Gizycki - 1878

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Davidis Humei... De Vita Sua Acta, Liber Singularis; Lat. Redditus [by Sir D. Dalrymple].David Hume & Dalrymple - 1787

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David Hume.Anton Thomsen - 1912

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Een dialoog over David Hume. [REVIEW]Rob van Gerwen - 2009 - Nexus 52.

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SANTUCCI A., "L'umanesimo scettico di David Hume". [REVIEW]G. M. Pozzo - 1966 - Giornale di Metafisica 21:875.

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GUISÁN, ESPERANZA, Los presupuestos de la falacia naturalista. Una revisión crítica, Universidad de Santiago de Compostela, 1981, 144 págs. [REVIEW]José Luis del Barco Collazos - 1982 - Anuario Filosófico 15 (1):289-294.

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Streminger, G., David Hume. Sein Leben und sein Werk. [REVIEW]W. Lemmens - 1995 - Tijdschrift Voor Filosofie 57 (4):748.

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Un opuscule retrouvé.David Hume & Georges Beaulavon - 1939 - Revue de Métaphysique et de Morale 46 (3):375-397.

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Hume.L. Lévy-brühl - 1909 - Revue de Métaphysique et de Morale 17:596-619.

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David Hume. Œuvres philosophiques choisies.Maxime David & L. Lévy-Bruhl - 1912 - Revue de Métaphysique et de Morale 20 (3):6-7.

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Hume, coll. « Philosophers in Perspective ».Terence Penelhum - 1976 - Revue Philosophique de la France Et de l'Etranger 166 (3):323-324.

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David Hume. Sein Leben und sein Werk.Gerhard Streminger - 1995 - Tijdschrift Voor Filosofie 57 (4):748-749.

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The Immortal David Hume.Nigel Bruce - 1996 - Free Inquiry 17.

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A Calendar of British Taste. [REVIEW]J. A. Passmore - 1950 - Australasian Journal of Philosophy 28:131.

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Hume: Value Theory in 17th/18th Century Philosophy

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Salmon, C. V., The central Problem of David Hume's Philosophy. [REVIEW]Rudolf Metz - 1930 - Société Française de Philosophie, Bulletin 35:326.

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Hume: Metaphysics and Epistemology in 17th/18th Century Philosophy

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Les Essais Esthétiques. Première Partie : Art Et Société.David Hume & Renée Bouveresse - 1973 - J. Vrin.

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Hume.André Vergez - 1969 - Paris,: Presses universitaires de France.

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David Ium.I. S. Narskii - 1973 - Mysl.

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David Hume, leben und philosophie.Rudolf Metz - 1929 - Stuttgart,: F. Frommann.

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Studi su Hume.André Leroy (ed.) - 1968 - Firenze,: La nuova Italia.

Le rôle de David Hume dans la philosophie moderne, par A. L. Leroy.--The enlightenment of David Hume, by E. C. Mossner.--Hume and Jurieu: possible Calvinist origins of Hume's theory of belief, by R. H. Popkin.--Hume: philosopher or psychologist? A problem of exegesis, by T. E. Jessop.--L'astrazione nella filosofia di Hume, di M. Dal Pra.--Infinite divisibility in Hume's "Treatise," by A. Flew.--Note a "La rgola del gusto," di E. Migliorini.--Kant, Hamann-Jacobi and Schelling on Hume, by P. Merlan.--Bibliografia humiana dal 1937 al (...)

David Hume in 17th/18th Century Philosophy

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Testi, documenti e materiali-Gli Hume di Mario Dal Pra.Marzia Rigamonti - 2008 - Rivista di Storia Della Filosofia 63 (1):139.

David Hume in 17th/18th Century Philosophy

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