This is a clear assessment of Hume's theories of the self and personal identity, including his famous Treatise on Human Nature . Pitson provides a critical exploration of his thinking, also examining the continuing relevance of Hume's theories for contemporary philosophy and relating it to his broader reflections on human nature itself. Divided into two parts, Pitson's study follows Hume's important distinction between two aspects of personal identity: the "mental" and the "agency". The first part discusses Hume's conception (...) of the mind as a "bundle" or "system" of perceptions and explores Hume's position on the traditional mind/body problem. In the second part Pitson examines a range of topics including Hume's treatment of character, the relationship between human and animal nature, and the nature of agency. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:125. HUME ON PRIMARY AND SECONDARY QUALITIES Hume's view of the primary/secondary quality distinction is, I believe, a matter of considerable interest. It bears upon Hume's position in relation to Locke and Berkeley, and has important implications for general features of his epistemology and metaphysics. The central part of my discussion will therefore be taken up with a consideration of those passages from his writings in which Hume refers (...) to the primary/ secondary quality distinction. Hume's treatment of this aspect of the 'modern philosophy' may be seen against the background of his discussion of perception and its objects, and it is therefore this with which I begin. HUME'S SYSTEM I refer to Hume's system in relation to perception and the manner in which objects affect the senses. Hume's avowed purpose here is to discuss the way in which objects appear to the senses (in particular, those of sight and touch), rather than to account for their real nature and operations. Our ignorance of the nature of bodies reflects the fact that we are limited in experience to those properties of objects which discover themselves 2 to the senses. In determining the nature of Hume's system there are, I think, two (related) factors to be taken into account: (i) Hume's distinction between perceptions and objects; and (ii) Hume's critique of the Naive or Direct Realist theory of perception. (i) Perceptions and Objects The distinction which Hume wishes to make between perceptions and objects, and his general account of the relation between them, is embodied in his 126. discussion of the idea of external existence (T 6). We may observe, that 'tis universally allow'd by philosophers, and is besides pretty obvious of itself, that nothing is ever really present with the mind but its perceptions or impressions and· ideas, and that external objects become known to us only by the perceptions they 3 occasion. We should note that what Hume is describing here is, in essence, the Indirect Realist account of perception, i.e. that we are acquainted with an external reality only in the form of perceptions ('impressions') which arise from sensory contact with it. That Hume is prepared to speak elsewhere of per4 ceptions in their relation to external objects as images is indicative of his commitment to a Representative theory. There are, of course, severe limitations upon our understanding of the relation between perceptions and objects. As every idea is deriv'd from a preceding perception, 'tis impossible our idea of a perception, and that of an object or external existence can ever represent what are specifically different from each other. In so far as external objects are supposed to differ from perceptions in their specific identity, we can form only a relative idea of them (T 68). Nevertheless the idea of bodies or objects is clearly to be distinguished from that of perceptions; while being specifically the same, like ideas and impressions, these items, or rather the ideas involved, are attended with the supposition of a difference, that is unknown and incomprehensible (T 244). As different existences perceptions and objects may be conceived to differ in respect of their relational properties, for example, but otherwise whatever is true of the one must also be true of the other. These two sets of distinctions — between, on the one hand, ideas and impressions and, on the other, perceptions and objects — may usefully be compared and 127. contrasted. In each case the items with which we are concerned are numerically different but specifically identical; and, furthermore, the relation between the items which make up each pair is a causal one. The obvious difference between the two cases is that while both impressions and ideas are objects of experience, the causal dependence of the one upon the other being revealed by the order of their appearance before the mind, we do not directly experience external objects as opposed to perceptions. Questions concerning the 'real nature' of objects or bodies belong to the province of natural - rather than 'moral' - philosophy, which indeed has reasonable hypotheses to offer (T 48). As for our idea of body, this comprises nothing more than the ideas... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:61 PROJECTIONISM, REALISM, AND HUME'S MORAL SENSE THEORY* Introduction The character of Hume's moral theory is currently a topic of considerable discussion.1 We find in the recent literature essentially two sorts of interpretation of Hume's theory. On the one side there is the view that, for Hume, the distinction between virtue and vice is reducible to the moral sentiments of approval and disapproval. Associated with this view is the (...) further claim that Hume ascribes to us the belief that virtue and vice exist as the counterparts to these sentiments; and, in addition, that this belief is, for Hume, a mistaken one. For reasons which will become obvious this may be described as the Projectionist account of Hume. On the other side, there is the attempt to represent Hume's moral theory as a form of realism, i.e., a theory according to which there are moral properties belonging to actions, or the agents who perform them, which provide objective correlates of the feelings which those actions, or the agents concerned, induce in us as spectators. Now clearly an important part of what is at stake between these different interpretations is the question of how seriously we should take Hume's own description of this theory as one according to which moral distinctions are derived from a moral sense. It is characteristic of the Projectionist interpretation to suggest that 'sense' is equivalent here to 'sentiment', and, indeed, that Hume's moral sense theory is tantamount to the denial that there is anything in Objects' themselves corresponding to our moral (or aesthetic) sentiments. The Realist interpretation, on the other hand, stresses the importance of Hume's references in 62 the Treatise to a moral (and aesthetic) sense, and the precedent provided in this respect by Hutcheson; and it takes seriously the idea that this sense enables us to become acquainted, via the sentiments involved, with the qualities of virtue and vice. My own interest in these different interpretations concerns their disagreement about the way in which we should understand Hume's notion of a moral sense. I wish to argue against the Projectionist interpretation, and its dismissive treatment of Hume's references to a moral sense, though it is a further question whether the view of Hume which emerges deserves the name of 'Realism'. 1. The Projectionist Interpretation It seems clear that the notion of a moral sense cannot be intended literally, i.e., as though there is a form of moral sense-perception strictly comparable to the modes of perception provided by the external senses. It is, presumably, part of the definition of a sense that it is a faculty whose function depends upon stimulation of an organ or, at least, receptors peculiar to that sense; and, furthermore, in the case of the various external senses there is -- except for the contact sense of touch -- a distinctive medium of perception. For both these reasons moral sense theorists can only be proposing an analogy with the external senses. In Hume's case in particular, however, there appear to be reasons for doubting whether the analogy can be more than superficial. Perhaps the most obvious of these lies with Hume's insistence on the action-guiding character of the distinction between moral good and evil (see e.g., T 437-462). For it seems clear that sense-perceptions g as such can have no direct influence upon our actions. 63 Then there is Hume's denial that morality consists in any matter of fact (T 468; EPM 292). If virtue and vice are to be considered the objects of some form of moral sense-perception their existence presumably does become a matter of fact. Finally, a moral sense theory seems to imply that judgements of virtue and vice are straightforwardly true or false, according to whether or not we perceive veridical Iy; while Hume's own discussion sometimes points to a non-propositional view of moral utterances as the expression of certain feelings or sentiments. These last two points remind us that Hume often appears to deny that values belong as intrinsic properties to the objects evaluated. This is obviously true of the following, much quoted, passage: Take any... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:125. HUME ON PRIMARY AND SECONDARY QUALITIES Hume's view of the primary/secondary quality distinction is, I believe, a matter of considerable interest. It bears upon Hume's position in relation to Locke and Berkeley, and has important implications for general features of his epistemology and metaphysics. The central part of my discussion will therefore be taken up with a consideration of those passages from his writings in which Hume refers (...) to the primary/ secondary quality distinction. Hume's treatment of this aspect of the 'modern philosophy' may be seen against the background of his discussion of perception and its objects, and it is therefore this with which I begin. HUME'S SYSTEM I refer to Hume's system in relation to perception and the manner in which objects affect the senses. Hume's avowed purpose here is to discuss the way in which objects appear to the senses (in particular, those of sight and touch), rather than to account for their real nature and operations. Our ignorance of the nature of bodies reflects the fact that we are limited in experience to those properties of objects which discover themselves 2 to the senses. In determining the nature of Hume's system there are, I think, two (related) factors to be taken into account: (i) Hume's distinction between perceptions and objects; and (ii) Hume's critique of the Naive or Direct Realist theory of perception. (i) Perceptions and Objects The distinction which Hume wishes to make between perceptions and objects, and his general account of the relation between them, is embodied in his 126. discussion of the idea of external existence (T 6). We may observe, that 'tis universally allow'd by philosophers, and is besides pretty obvious of itself, that nothing is ever really present with the mind but its perceptions or impressions and· ideas, and that external objects become known to us only by the perceptions they 3 occasion. We should note that what Hume is describing here is, in essence, the Indirect Realist account of perception, i.e. that we are acquainted with an external reality only in the form of perceptions ('impressions') which arise from sensory contact with it. That Hume is prepared to speak elsewhere of per4 ceptions in their relation to external objects as images is indicative of his commitment to a Representative theory. There are, of course, severe limitations upon our understanding of the relation between perceptions and objects. As every idea is deriv'd from a preceding perception, 'tis impossible our idea of a perception, and that of an object or external existence can ever represent what are specifically different from each other. In so far as external objects are supposed to differ from perceptions in their specific identity, we can form only a relative idea of them (T 68). Nevertheless the idea of bodies or objects is clearly to be distinguished from that of perceptions; while being specifically the same, like ideas and impressions, these items, or rather the ideas involved, are attended with the supposition of a difference, that is unknown and incomprehensible (T 244). As different existences perceptions and objects may be conceived to differ in respect of their relational properties, for example, but otherwise whatever is true of the one must also be true of the other. These two sets of distinctions — between, on the one hand, ideas and impressions and, on the other, perceptions and objects — may usefully be compared and 127. contrasted. In each case the items with which we are concerned are numerically different but specifically identical; and, furthermore, the relation between the items which make up each pair is a causal one. The obvious difference between the two cases is that while both impressions and ideas are objects of experience, the causal dependence of the one upon the other being revealed by the order of their appearance before the mind, we do not directly experience external objects as opposed to perceptions. Questions concerning the 'real nature' of objects or bodies belong to the province of natural - rather than 'moral' - philosophy, which indeed has reasonable hypotheses to offer (T 48). As for our idea of body, this comprises nothing more than the ideas... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:61 PROJECTIONISM, REALISM, AND HUME'S MORAL SENSE THEORY* Introduction The character of Hume's moral theory is currently a topic of considerable discussion.1 We find in the recent literature essentially two sorts of interpretation of Hume's theory. On the one side there is the view that, for Hume, the distinction between virtue and vice is reducible to the moral sentiments of approval and disapproval. Associated with this view is the (...) further claim that Hume ascribes to us the belief that virtue and vice exist as the counterparts to these sentiments; and, in addition, that this belief is, for Hume, a mistaken one. For reasons which will become obvious this may be described as the Projectionist account of Hume. On the other side, there is the attempt to represent Hume's moral theory as a form of realism, i.e., a theory according to which there are moral properties belonging to actions, or the agents who perform them, which provide objective correlates of the feelings which those actions, or the agents concerned, induce in us as spectators. Now clearly an important part of what is at stake between these different interpretations is the question of how seriously we should take Hume's own description of this theory as one according to which moral distinctions are derived from a moral sense. It is characteristic of the Projectionist interpretation to suggest that 'sense' is equivalent here to 'sentiment', and, indeed, that Hume's moral sense theory is tantamount to the denial that there is anything in Objects' themselves corresponding to our moral (or aesthetic) sentiments. The Realist interpretation, on the other hand, stresses the importance of Hume's references in 62 the Treatise to a moral (and aesthetic) sense, and the precedent provided in this respect by Hutcheson; and it takes seriously the idea that this sense enables us to become acquainted, via the sentiments involved, with the qualities of virtue and vice. My own interest in these different interpretations concerns their disagreement about the way in which we should understand Hume's notion of a moral sense. I wish to argue against the Projectionist interpretation, and its dismissive treatment of Hume's references to a moral sense, though it is a further question whether the view of Hume which emerges deserves the name of 'Realism'. 1. The Projectionist Interpretation It seems clear that the notion of a moral sense cannot be intended literally, i.e., as though there is a form of moral sense-perception strictly comparable to the modes of perception provided by the external senses. It is, presumably, part of the definition of a sense that it is a faculty whose function depends upon stimulation of an organ or, at least, receptors peculiar to that sense; and, furthermore, in the case of the various external senses there is -- except for the contact sense of touch -- a distinctive medium of perception. For both these reasons moral sense theorists can only be proposing an analogy with the external senses. In Hume's case in particular, however, there appear to be reasons for doubting whether the analogy can be more than superficial. Perhaps the most obvious of these lies with Hume's insistence on the action-guiding character of the distinction between moral good and evil (see e.g., T 437-462). For it seems clear that sense-perceptions g as such can have no direct influence upon our actions. 63 Then there is Hume's denial that morality consists in any matter of fact (T 468; EPM 292). If virtue and vice are to be considered the objects of some form of moral sense-perception their existence presumably does become a matter of fact. Finally, a moral sense theory seems to imply that judgements of virtue and vice are straightforwardly true or false, according to whether or not we perceive veridical Iy; while Hume's own discussion sometimes points to a non-propositional view of moral utterances as the expression of certain feelings or sentiments. These last two points remind us that Hume often appears to deny that values belong as intrinsic properties to the objects evaluated. This is obviously true of the following, much quoted, passage: Take any... (shrink)

Hume’s remark that “the conviction of religionists, in all ages, is more affected than real” is considered in relation to various monotheistic beliefs against the background of his account of belief more generally. The issue arises as to what Hume means by characterizing the assent associated with religious belief as an operation between disbelief and conviction. According to Hume, the obscurity of the ideas involved in the religious convictions of the “vulgar” prevents them from achieving the force and vivacity characteristic (...) of belief. As for philosophers, their idea of God encounters the problem of evil and the question of whether it is possible for the deity to possess moral virtues. Even the ascription to God of natural attributes takes us beyond what may meaningfully be imagined. Finally, the philosophical idea of God as a principle of order provides a form of theistic belief that is only verbally different from atheism. (shrink)

It is possible to distinguish a number of philosophical threads which run throughout Harris’s discussion of the philosophers with whom he is concerned. The following are perhaps the most significant.

In lieu of an abstract, here is a brief excerpt of the content:176 HUME ON PROMISES AND THEIR OBLIGATION This discussion of Hume's account of promises pursues certain issues raised by William Vitek in his paper "The Humean Promise: Whence Comes Its Obligation?" The question I consider first is what, for Hume, it is for someone to make a promise. I then go on to consider Hume's view of promisekeeping as an artificial virtue and the distinction which Hume makes between (...) two kinds of obligation in relation to promises: a natural and an artificial obligation. The issue with which I am principally concerned is how far Hume succeeds in explaining our recognition of the obligation to keep promises. The Humean Promise There is implicit in Hume's "Of the Obligation of Promises" an account of what it is for someone to make a promise, i.e., of the conditions which are at least necessary for this to occur. It is worthwhile making these conditions explicit in order to bring out points of similarity with the celebrated account of promises provided in recent 4 philosophy by John Searle. We find in both Hume and Searle a recognition that promising is a social institution which depends upon certain conventions, and that the conditions for promising reflect these conventions. Among the conditions which appear to be common to their different accounts are the following: 1.That a certain form of words is used (typically, of the form ' I promise...'). 2.That these words are understood by the speaker. 177 3.That they predicate an act of the speaker which will be performed for the interest or advantage of another. 4.That the action is not one which the speaker would undertake in the normal course of events. 5.That the speaker's utterance expresses a serious intention or resolution. 6.That in making this utterance the speaker wills the obligation to act accordingly. Let me comment briefly on these conditions. 1.The condition that a certain form of words is used in effect acknowledges that promising involves a distinctive type of speech act: namely, one which can, in itself, bind the speaker to the performance of an action (T 522). Presumably, however, this does not necessarily require the actual use of the words · I promise' — the context may determine that a promise has been made, even without the use of these words. We should note that language itself is, for Hume, the product of a convention (T 490); so also, therefore, must be the institution of promisemaking and promise-keeping. 2.The condition that these words are understood by the speaker is implicit in Hume's comment that while "the expression makes on most occasions the whole of the promise," someone who makes use of the expression without understanding its meaning "wou'd not certainly be bound by it" (T 523). It is a condition which relates to what Searle describes as the normal 'input' and 'output' conditions, i.e., the conditions which govern "serious and literal linguistic communication." It is presupposed, for example, that the speaker (and perhaps also the hearer) knows how to speak 178 the language, that he is not play-acting or speaking in jest, and so on. 3.The condition that these words predicate an act of the speaker for the interest or advantage of another is obviously implicit, at least, in Hume's account of promise-keeping as an artificial virtue (of which I will say more later). But it should be emphasised that a promise is not simply an undertaking to act in a certain way towards another person: it is a matter of undertaking to do something for that person. 4.That the action is not one which the speaker would normally undertake, again, is a condition for which Hume caters: indeed, it is an essential part of his account that an action which a person promises to perform is not one which would occur in accordance with his natural passions or inclinations (T 519). There may, nevertheless, be possible exceptions to this, as where someone promises to do something which self-interest would incline him to do anyway. But in this kind of case promising has for Hume the special function of increasing the... (shrink)

In the past decade, the notion of a neural correlate of consciousness has become a focal point for scientific research on consciousness. A growing number of investigators believe that the first step toward a science of consciousness is to discover the neural correlates of consciousness. Indeed, Francis Crick has gone so far as to proclaim that ‘we need to discover the neural correlates of consciousness. For this task the primate visual system seems especially attractive. No longer need one spend time (...) attempting to endure the tedium of philosophers perpetually disagreeing with each other. Consciousness is now largely a scientific problem’. Yet the question of what it means to be a neural correlate of consciousness is actually far from straightforward, for it involves fundamental empirical, methodological, and philosophical issues about the nature of consciousness and its relationship to the brain. Even if one assumes, as we do, that states of consciousness causally depend on states of the brain, one can nevertheless wonder in what sense there is, or could be, such a thing as a neural correlate of consciousness. (shrink)

This chapter explores the cognitive and moral significance of the kind of imaginative experience poetry offers. It identifies two forms of imaginative experience that are especially important to poetry: ‘experiencing-as’ and ‘experience-taking’. Experiencing-as is ‘inherently first-personal, embodied, and phenomenologically characterized’ while in experience-taking one ‘takes the perspective of another, simulating some aspect or aspects of his psychology as if they were his own’. Through a sensitive and probing reading of Paul Celan’s Psalm, the chapter shows the role these two forms (...) of experience play in producing the unique form of ethical and epistemic value poetry can bear. The chapter’s argument for this has important implications for our understanding of the poetic imagination and nature of our experience of meaning in poetic contexts. (shrink)

Aesthetic transfiguration, as described by Nietzsche, is the capacity of art to alchemize the meaningless sufferings of natural existence into the aesthetically magnificent struggle that is human ‘life’. Like Nietzsche, Schopenhauer assessed ‘art from the perspective of life’. As Schopenhauer is standardly read, however, his conception of aesthetic experience has little in common with that offered by Nietzsche. Against the standard reading, this chapter argues that Nietzsche’s psychology of aesthetic experience—and in particular his idea that aesthetic transfiguration invests human experience (...) with positive value—is essentially an elaboration of insights owed to Schopenhauer. (shrink)