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Summary

Hume approaches topics in metaphysics and epistemology via his theory of ideas and the cognitive faculties. In metaphysics, his primary interest is in questions not of the form ‘What is X?’ but of the form ‘What can we conceive X to be?’ His best-known contribution is his argument that causation, as far as we can conceive it, is just regular succession among objects or events, plus our habit of inferring one object or event from another. He also made important contributions concerning space and time, existence, identity, substances, and free will. In epistemology, his primary interest is in questions of the form ‘Which of our cognitive faculties is responsible for our belief in X?’ His best-known contribution is his argument that habit, not reason, engages us to suppose that unobserved events will resemble observed ones (a view concerning what philosophers now call induction). He also made important contributions concerning the distinction between the a priori and the a posteriori, belief in the external world, and religious belief.

Key works

Books that discuss Hume's views about a range of topics in metaphysics and epistemology (construed broadly, so as to include philosophy of mind, action and language) include Stroud 1977Garrett 1997 and Allison 2008Fogelin 1985 and Loeb 2002 are devoted to his epistemology. For three different approaches to his theory of causation, see Blackburn 1990, Kail 2007 and Millican 2009. For two different approaches to his argument about induction, see Owen 1999 and Peter Millican's article 'Hume's Sceptical Doubts Concerning Induction,' in Millican 2001.

Introductions

Three introductory books that take quite different approaches to Hume's metaphysics and epistemology are Ayer 1980Blackburn 2008 and Wright 2009Norton & Taylor 2006 contains helpful introductory articles on Hume's views about several topics in metaphysics and epistemology.

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  1. How Good Was Shepherd’s Response to Hume’s Epistemological Challenge?Travis Tanner - 2022 - British Journal for the History of Philosophy 30 (1):71-89.
    Recent work on Mary Shepherd has largely focused on her metaphysics, especially as a response to Berkeley and Hume. However, relatively little attention has thus far been paid to the epistemological aspects of Shepherd’s program. What little attention Shepherd’s epistemology has received has tended to cast her as providing an unsatisfactory response to the skeptical challenge issued by Hume. For example, Walter Ott and Jeremy Fantl have each suggested that Shepherd cannot avoid Hume’s inductive skepticism even if she is granted (...)
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  2. Kant on Time II: The Law of Evidence of the Critique of Pure Reason.David Hyder - forthcoming - Kant-Studien.
    Dieter Henrich ‘s “Notion of a Deduction” (1989), opened up approaches to both Deductions in terms of legal as opposed to syllogistic reasoning. Since the CpR is shot through with juridical metaphors and analogies, many points of connection suggest themselves. In this paper, I extend and modify Henrich’s approach, in order to extract a particular logic of evidence. I argue that the three syntheses of the A-Deduction correspond to parts of a deductive procedure, and that their names have been chosen (...)
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  3. David Hume’s An Enquiry Concerning Human Understanding.Irfan Ajvazi - manuscript
  4. Kant, Hume, and the Metaphysical Tradition.Graciela T. De Pierris - 2021 - In Camilla Serck-Hanssen & Beatrix Himmelmann (eds.), The Court of Reason: Proceedings of the 13th International Kant Congress. De Gruyter. pp. 467-474.
  5. Jacobis Philosophie. Über den Widerspruch zwischen System und Freiheit, by Birgit Sandkaulen; David Hume über den Glauben oder Idealismus und Realismus, by Friedrich Heinrich Jacobi.Rolf Ahlers - 2021 - Idealistic Studies 51 (3):279-296.
  6. Hume's Rhetorical Strategy: Three Views.Daryl Ooi - 2021 - Journal of Scottish Philosophy 19 (3):243–259.
    In the Fragment on Evil, Hume announces that he “shall not employ any rhetoric in a philosophical argument, where reason alone ought to be hearkened to.” To employ the rhetorical strategy, in the context of the Fragment, just is to “enumerate all the evils, incident to human life, and display them, with eloquence, in their proper colours.” However, in Part 11 of the Dialogues Concerning Natural Religion, Hume employs precisely this rhetorical strategy. I discuss three interpretations that might account for (...)
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  7. Hume's Rhetorical Strategy: Three Views.Daryl Ooi - 2021 - Journal of Scottish Philosophy 3 (19):243–259.
    In the Fragment on Evil, Hume announces that he “shall not employ any rhetoric in a philosophical argument, where reason alone ought to be hearkened to.” To employ the rhetorical strategy, in the context of the Fragment, just is to “enumerate all the evils, incident to human life, and display them, with eloquence, in their proper colours.” However, in Part 11 of the Dialogues Concerning Natural Religion, Hume employs precisely this rhetorical strategy. I discuss three interpretations that might account for (...)
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  8. Kant, Hume, and the Interruption of Dogmatic Slumber by Abraham Anderson.Robert Gressis - 2021 - Hume Studies 44 (2):275-277.
    The Germans have a lovely word: Millimeterarbeit. Literally, it means "millimeter work" but a more accurate translation would be "very precise work." Abraham Anderson's Kant, Hume, and the Interruption of Dogmatic Slumber qualifies as Millimeterarbeit, because the entire book is devoted to unpacking the meaning of a single sentence from page 4:260 of the Prolegomena to Any Future Metaphysics That Will Be Able to Come Forward as Science: "I freely confess: it was the objection of David Hume that first, many (...)
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  9. Hume's Pivotal Argument, and His Supposed Obligation of Reason.Peter Millican - 2021 - Hume Studies 44 (2):167-208.
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  10. Impressions, Ideas, and Ontological Type.Peter Loptson - 2021 - Hume Studies 44 (2):123-157.
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  11. "Distinction of Reason" is an Incomplete Symbol.James Van Cleve - 2021 - Hume Studies 44 (2):159-166.
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  12. Spatial and Temporal Dimensions of Hume on Probability and the Passions.Angela Coventry - 2021 - Revista Estudos Hum(E)Anos 9 (1):7-28.
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  13. A Treatise of Human Nature: Being an Attempt to Introduce the Experimental Method of Reasoning Into Moral Subjects and Dialogues Concerning Natural Religion.David Hume - 1739 - London, England: Printed for John Noon, at the White-Hart, Near Mercer's Chapel, in Cheapside.
    Influencing ethics, metaphysics, and philosophy of science, David Hume's Treatise of Human Nature remains unrivalled by perhaps any other works in philosophy. The Treatise is of interest, and not merely historical interest, to professional academic philosophers. It is remarkable that it can, and often does, also serve as one of the best introductions to philosophy-to what philosophers really do-for the novice.
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  14. What is a Law of Nature?David Malet Armstrong - 1983 - Cambridge, England: Cambridge University Press.
    This is a study of a crucial and controversial topic in metaphysics and the philosophy of science: the status of the laws of nature. D. M. Armstrong works out clearly and in comprehensive detail a largely original view that laws are relations between properties or universals. The theory is continuous with the views on universals and more generally with the scientific realism that Professor Armstrong has advanced in earlier publications. He begins here by mounting an attack on the orthodox and (...)
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  15. How a Critical Humean Naturalism is Possible: Contesting the Neo-Aristotelian Reading.Martin Hartmann - 2020 - Philosophy and Social Criticism 47 (9):1088-1103.
    Philosophy & Social Criticism, Volume 47, Issue 9, Page 1088-1103, November 2021. Ethical naturalists such as Philippa Foot, John McDowell or Sabina Lovibond have critically distinguished their version of naturalism from the version ascribed to David Hume. This article defends Hume’s naturalism against this criticism in constructing a more plausible version of it. The article briefly delineates John McDowell’s reading of Hume in his well-known ‘Two Sorts of Naturalism’. Based on Nietzsche, the article then offers the concept of ‘historical naturalism’ (...)
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  16. Metafisica dogmatica e metafisica critica: ancora su Hume e Kant.Miguel Lobos Zuzunaga - 2021 - Quaestio 20:534-538.
    Quaestio, Volume 20, Issue, Page 534-538, January 2020.
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  17. Perceiving Causality in Action.Robert Reimer - 2021 - Synthese 199 (5-6):14201-14221.
    David Hume and other philosophers doubt that causality can be perceived directly. Instead, observers become aware of it through inference based on the perception of the two events constituting cause and effect of the causal relation. However, Hume and the other philosophers primarily consider causal relations in which one object triggers a motion or change in another. In this paper, I will argue against Hume’s assumption by distinguishing a kind of causal relations in which an agent is controlling the motion (...)
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  18. Hume’s and Kant’s understanding of epistemic normativity.Petar Nurkić - 2021 - Theoria, Beograd 64 (3):91-112.
    Question (d) how do we form beliefs?, implies descriptive answers. On the other hand, the question (n) how should we form beliefs?, implies normative answers. Can we provide answers to (n) questions without answering (d) questions? This (n) - (d) relation can be characterized as epistemic normativity. Hume and Kant provide answers to both questions. Hume is more inclined to psychologize these answers through an empirical approach to questions related to beliefs. While Kant is more inclined to consider a priori (...)
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  19. Hume and Kant and Managers Epistemology. An Interview with Paul Griseri.Wim Vandekerckhove - 2021 - Philosophy of Management 20 (4):485-494.
    This article is a transcript of an interview with the previous editor-in-chief of Philosophy of Management. It discusses his career, the use of and hopes for field of philosophy of management, and leading the journal.
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  20. Hume’s “Projectivism” Explained.Miren Boehm - 2020 - Synthese 199 (1-2):815-833.
    Hume appeals to a mysterious mental process to explain how to world appears to possess features that are not present in sense perceptions, namely causal, moral, and aesthetic properties. He famously writes that the mind spreads itself onto the external world, and that we stain or gild natural objects with our sentiments. Projectivism is founded on these texts but it assumes a reading of Hume’s language as merely metaphorical. This assumption, however, conflicts sharply with the important explanatory role that “spreading” (...)
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  21. Hume on the Imagination.Fabian Dorsch - 2018 - Disputatio 7 (8).
    This article overviews Hume’s thoughts on the nature and the role of imagining, with an almost exclusive focus on the first book of his Treatise of Human Nature. Over the course of this text, Hume draws and discusses three important distinctions among our conscious mental episodes : between impressions and ideas ; between ideas of the memory and ideas of the imagination; and, among the ideas of the imagination, between ideas of the judgement and ideas of the fancy. I discuss (...)
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  22. Hume's Epistemological Evolution. [REVIEW]Matias Slavov - 2021 - Philosophical Quarterly 71 (4):pqaa090.
    Hsueh M. Qu's research book begins with two central problems in Hume scholarship: (1) What is the relation between scepticism and naturalism? (2) What is the relation between the first book of the Treatise (THN) and the first Enquiry (EHU)? His premise is that by answering the second question, the first question will be answered as well.
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  23. A Crítica de Hume a Espinosa a Propósito da Noção de Subst'ncia.Maria Luísa Ribeiro Ferreira - 2004 - Philosophica: International Journal for the History of Philosophy 12 (24):93-118.
    Ce texte veut démontrer que la critique faite par Hume à Spinoza, dans le Traité de la Nature Humaine ne respecte pas le concept de Substance utilisé par le philosophe juif. Hume n’a pas lu l'Éthique et il utilise Pierre Bayle comme médiateur pour exposer les thèses de Spinoza, qu’il approche des thèses des théologiens sur l'immortalité de l’âme. Son argumentation est rhétorique et son utilisation de Spinoza est une stratégie pour empêcher qu’on l'accuse d’athéisme.
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  24. Mullā Ṣadrā’s Divine Occasionalism and David Hume’s Critique of Causality.Mehdi Aminrazavi - 2008 - Journal of Islamic Philosophy 3:11-21.
  25. Hume’un Algılar Demeti Kuramı ve Zihin Felsefesi Tartışmalarına Etkisi.Alperen Saz - 2021 - Religion and Philosophical Research 4 (7):92-116.
    This article aims to identify the bundle theory and its influence on the philosophy of mind discussions. The theory was put forward by David Hume, one of the pioneer philosophers of the Enlightenment era, in the context of personal identity. Firstly, a general framework will be drawn about the problem of personal identity. Secondly, it will be explained how the problem is understood in Hume’s epistemology through concepts such as person, identity, self, selfhood. To see the philosophical effects caused by (...)
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  26. Hume and the Demands of Philosophy: Science, Skepticism, and Moderation.Nathan I. Sasser - 2022 - Lexington Books.
    This book argues that Hume is a radical epistemic skeptic who gives only practical reasons for retaining belief in sensory beliefs and the deliverances of reason. He advises us to take a moderate approach to the demands of philosophy, since they sometimes diverge from the demands of life.
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  27. What Hume Should Have Said to Descartes.Mariam Thalos - 2013 - In Stanley Tweyman (ed.), David Hume: A Tercentenary Tribute. Ann Arbor, Michigan: pp. 21–44.
    Hume and Descartes, arguably the most important figures in modern philosophy, disagreed on everything fundamental save one: that human motivation is divided between two quite different and non-overlapping sources—the mind and the body—and that each of these contributes something very different to behavior. This particular doctrine is deeply rooted in Descartes’ mechanistic philosophy. (Still, while they agreed on the core doctrine, they diverged in important details—with Hume being especially unwilling to attribute much in the way of real control over behavior (...)
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  28. David Hume’un Beğeni Standardı II.Soner Soysal - 2021 - Kilikya Felsefe Dergisi / Cilicia Journal of Philosophy 8 (1):18-32.
    Bu çalışma, David Hume’un beğeninin bir standardı olduğu iddiasına yönelik incelememin ikinci aşamasıdır. Böyle bir incelemeye başlamamın nedeni, çalışmanın birinci aşamasının başından da söylediğim gibi, açık bir şekilde görülen beğeni farklılıklarına rağmen, tümevarımsal akıl yürütmeyi eleştiren deneyci bir filozof olan David Hume’un beğeninin bir standardı olduğunu iddia etmesidir. Deneyci bir filozof olduğu için, Hume’un bu standardı a priori ya da doğuştan idelere dayandırma olanağı yoktur. Diğer taraftan, Hume, tümevarımsal akıl yürütmeyi eleştirerek, deneyimden tüm insanlar için bir ölçüt olabilecek kesinlikte bir (...)
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  29. Hume's Incredible Demonstrations.Graham Clay - forthcoming - Hume Studies.
    Commentators have rightly focused on the reasons why Hume maintains that the conclusions of skeptical arguments cannot be believed, as well as on the role these arguments play in Hume’s justification of his account of the mind. Nevertheless, Hume’s interpreters should take more seriously the question of whether Hume holds that these arguments are demonstrations. Only if the arguments are demonstrations do they have the requisite status to prove Hume’s point—and justify his confidence—about the nature of the mind’s belief-generating faculties. (...)
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  30. Constantine Sandis, Character and Causation: Hume's Philosophy of Action (New York-London: Routledge, 2019). [REVIEW]Lorenzo Greco - 2021 - Philosophical Quarterly 72 (1):246-248.
  31. Hume Ou la Mort du Sceptique.Michel Malherbe - 2012 - Rivista di Storia Della Filosofia 1:187-201.
    Is it possible for someone to be a sceptic on their own deathbed? Such behaviour would be a paradox for philosophers and a scandal for common sense. Attacks came first from philosophers, mainly Beattie, which proved to be popular. But there was no change in Hume's mood. He was still joking with Adam Smith a few days before his death and died in a lucid and serene state of mind. After his death, it was proved by the friends of religion (...)
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  32. On the (in)significance of Hume’s Law.Samuele Chilovi & Daniel Wodak - forthcoming - Philosophical Studies:1-21.
    Hume’s Law that one cannot derive an “ought” from an “is” has often been deemed to bear a significance that extends far beyond logic. Repeatedly, it has been invoked as posing a serious threat to views about normativity: naturalism in metaethics and positivism in jurisprudence. Yet in recent years, a puzzling asymmetry has emerged: while the view that Hume’s Law threatens naturalism has largely been abandoned (due mostly to Pigden’s work, see e.g. Pigden 1989), the thought that Hume’s Law is (...)
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  33. The Legacy of Humeanism: Unity of Mind, Temporal Awareness, and Personal Identity.Daniel R. Siakel - 2016 - Dissertation, University of California, Irvine
    David Hume’s thought has interrupted entire disciplines from dogmatic slumbers. Yet Hume’s influence is even more expansive and continuous than we might have thought. There are two significant areas of inquiry where Hume’s influence has not been adequately appreciated or articulated: analytic phenomenology and analytic process philosophy. My dissertation explores these traditions’ indebtedness to Hume by engaging with the work of Edmund Husserl and Alfred North Whitehead, who introduce consequential changes into their systems in direct response to what they see (...)
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  34. Hume's Science of Human Nature: Scientific Realism, Reason, and Substantial Explanation by David Landy.Emily Kelahan - 2021 - Hume Studies 44 (1):109-112.
    As the title suggests, David Landy’s Hume’s Science of Human Nature: Scientific Realism, Reason, and Substantial Explanation defends a staunchly realist interpretation of Hume on scientific explanation. Landy’s forward-looking view sees Hume’s methodology in the Treatise as anticipating developments much later in history. He gives Hume a Sellarsian update, making his philosophy of science more impactful and contemporary than previously thought. The motivation for his view is twofold. First, he wants to respond to the long line of Hume critics who (...)
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  35. Hume's Appendix Problem and Associative Connections in the Treatise and Enquiry.Daniel R. Siakel - 2018 - Hume Studies 44 (1):23-50.
    Given the difficulty of characterizing the quandary introduced in Hume’s Appendix to the Treatise, coupled with the alleged “underdetermination” of the text, it is striking how few commentators have considered whether Hume addresses and/or redresses the problem after 1740—in the first Enquiry, for example. This is not only unfortunate, but ironic; for, in the Appendix, Hume mentions that more mature reasonings may reconcile whatever contradiction(s) he has in mind. I argue that Hume’s 1746 letter to Lord Kames foreshadows a subtle, (...)
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  36. The Two Forms of Doxastic Normativity in Hume's Treatise.Sam Zahn - 2021 - Hume Studies 44 (1):3-22.
    Recent commentators have contended that Hume’s skeptical arguments in the Treatise lead him to eschew a traditional epistemic account of justification in favor of a pragmatic account. While this view resolves some textual puzzles, others arise. Instead, Hume should be read as endorsing two completely distinct standards of doxastic normativity: the epistemic and the pragmatic. The epistemic grants beliefs philosophical approval, while the pragmatic circumscribes the domain of investigation to prevent reasoning that leads to extreme skepticism. I argue that the (...)
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  37. Hume on Nonhuman Animals, Causal Reasoning, and General Thoughts.Ryo Tanaka - 2021 - Southern Journal of Philosophy 59 (2):205-229.
    The Southern Journal of Philosophy, EarlyView.
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  38. Husserl’s Transcendental Interpretation of Hume’s Philosophy.Alireza Hassanpoor - 2021 - Philosophical Investigations 15 (34):122-140.
    Considering the works of Hume and Husserl, this paper argues that Husserl’s interpretation of Hume’s philosophy as a transcendental philosophy is rooted in his distinctive approach to searching the transcendental in modern philosophy, which is not necessarily in conformity with the facts in the history of philosophy or at least with what is generally argues by the historians of philosophy. Indeed, according to a hermeneutical tradition which belongs to the great philosophers, not the commentators and the historians of philosophy, Husserl (...)
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  39. À Sombra Do Ceticismo: Divórcio Entre Certeza E Materialidade Do Mundo Em Hume/À L´Ombre du Scepticisme: Divorce Entre Certitude Et Materialité du Monde En Hume.Érico Andrade - 2013 - Pensando - Revista de Filosofia 3 (6):146.
    Meu artigo tem como principal objetivo mostrar que Hume apresenta uma posição cética quanto ao problema do mundo externo. Vou mostrar dois princípios que Hume arrola para se defender do ceticismo, mas que não são suficientes para legitimar ou tronar válida a crença no mundo externo. Argumentarei que para Hume só é possível ter um conhecimento imperfeito do mundo externo.Resumé: Mon article a pour but montrer que Hume présent une position sceptique en ce qui concerne la question du monde exterieur. (...)
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  40. Deleuze y la Importancia de Hume. Una Lectura Olvidada.Myriam Hernández Domínguez - 2020 - Laguna 47:33-46.
    Reflections on the influence of Spinoza, Bergson or Nietzsche on Gilles Deleuze’s thinking are recurrent, but what happened to Hume, to whom Deleuze dedicated one of his first works? The intention of this article is to show Deleuze’s reading of Hume in Empiricism and Subjectivity and the relevance of the interpretation of the habit in one of his most relevant books Difference and Repetition.
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  41. Hume’un Nedensellik, Tümevarım ve Metafizik Problemi.Saniye Vatansever - 2021 - Felsefi Düsün 16 (16):1-30.
    Bu makalede David Hume’un nedensellik ve tümevarımsal çıkarımların akılsal gerekçelendirilmesine karşı eleştirileri incelenecek ve bu eleştirilerin geleneksel metafiziğin olanaklılığına dair temel bir probleme işaret ettiği savunulacaktır. Hume’un nedensellik ilkesine ve bu ilkenin ima ettiği zorunlu nedensel ilişkilerin varlığına dair eleştirel argümanları ayrıntılı bir şekilde analiz edilerek, nedensellik probleminin nasıl olup da bizi tümevarımsal çıkarımlarımızın gerekçelendirilmesiyle ilgili olan tümevarım problemine götürdüğü gösterilecektir. Görüleceği gibi, Hume’a göre nedensellik ve tümevarımsal çıkarımların ortak problemi her ikisinin de genel geçer doğrular olarak kabul edilen ancak (...)
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  42. Dos Milagres Ou Das Crenças Causais Ilegítimas, Em David Hume.Rubens Sotero Santos - 2020 - Griot : Revista de Filosofia 20 (2):99-108.
    Abordaremos aqui as crenças causais em milagres a partir do método experimental usado por Hume a fim de saber se tais crenças podem ser ditas legítimas ou não. Dessa forma, teremos duas possibilidades: ou os critérios usados para julgar crenças causais confirmam a legitimidade de milagres, e então teremos que assumir que tais critérios são demasiados falhos ao dar conta da natureza dos milagres – uma vez que são contrários à experiência. Ou, então, os critérios usados para julgar crenças causais (...)
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  43. David Hume E Karl Popper: Relexões Sobre Indução E Dedução.Maria Magdalena Cunha de Mendonça - 2015 - Griot : Revista de Filosofia 12 (2):50-65.
    Procuraremos neste artigo revisitar a compreensão do filósofo escocês, David Hume acerca da noção de causalidade, partindo dos textos Investigação acerca do Entendimento Humano, Tratado da Natureza Humana, e os Diálogos sobre a religião natural. Em seguida se apresenta uma exposição e análise do que Karl Popper denomina “problema de Hume” e a metodologia da falseabilidade de teorias científicas por ele proposta em Conhecimento Objetivo, Conjecturas e Refutações, Lógica da Pesquisa Científica.
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  44. A Metamorfose Das Ideias: Os Sentidos Das Impressões Em Hume.Guilherme Müller Junior - 2017 - Griot : Revista de Filosofia 16 (2):253-269.
    O cerne da problemática empirista de Hume está na questão do estatuto da experiência. Esse conceito se desdobra, em sua filosofia, nas distinções que ele faz entre as diferentes impressões, entre os diferentes processos originários de ideias. Sejam elas simples ou complexas, de sensação ou de reflexão, cada impressão produz uma determinada ideia. Cada impressão, portanto, corresponde a um processo específico de produção das ideias. O presente artigo tem como propósito investigar o estatuto das impressões em Hume, bem como o (...)
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  45. Ludzka natura i społeczność ludzka. Dawid Hume o początkach państwa.Adam Grzeliński - 2007 - Humanistyka I Przyrodoznawstwo 13:123-136.
    Artykuł rekonstruuje najważniejsze elementy filozofii polityki Dawida Hume’a dotyczące możliwość ukonstytuowania się państwa. Zdaniem szkockiego filozofa warunkiem wyjścia ze stanu natury jest określenie praw własności, które w dalszej konsekwencji prowadzi do stworzenia prawa pozytywnego oraz wskazania reguł sprawowania władzy. Hume wskazuje na psychologiczne przesłanki powstania państwa, odnajdując je w naturalnej dla wszystkich ludzi motywacji egoistycznej i ograniczonej życzliwości. Wizja powstania państwa, wynikająca ze sposobu, w jaki Hume rozumiał udział rozumu i namiętności w ludzkim doświadczeniu, stanowi jednocześnie kontynuację krytycznego namysłu nad (...)
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  46. Metafisica dogmatica e metafisica critica: ancora su Hume e Kant.Miguel Lobos Zuzunaga - 2021 - Quaestio 20:534-538.
  47. Hume and the ‘Secret Connexion’: Why Causation is a Singular Affair.Robin Le Poidevin - 2021 - Think 20 (58):9-22.
    The great Scottish Enlightenment man of letters David Hume offered an account of causation in terms of regularities: repeated pairings of certain kinds of events. Anything more than this, a supposed ‘secret connexion’ binding individual causes and effects, is not something we could ever experience. This, at least, is the view traditionally ascribed to him. Here the account, and its empiricist motivation, is outlined, and a fundamental problem identified: his account of causation is in tension with his account of the (...)
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  48. Hume and Thick Connexions.Simon Blackburn - 2002 - In Peter Millican (ed.), Reading Hume on Human Understanding: Essays on the First Enquiry. Clarendon Press.
  49. David Hume: Objects and Power.Galen Strawson - 2002 - In Peter Millican (ed.), Reading Hume on Human Understanding: Essays on the First Enquiry. Clarendon Press.
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  50. Niilismo E Crença No Diálogo David Hume de Jacobi.Luiz Fernando Barrére Martin - 2020 - Discurso 50 (2):133-146.
    Podemos afirmar de modo fundamental que a crítica de Jacobi à filosofia deriva de seu afastamento do sensível em direção à constituição de verdades cada vez mais abstratas e passíveis de demonstração. Com isso a filosofia apenas conseguiu gerar disputas a respeito do que ela seja, sem conseguir demonstrar qual posição filosófica deu conta da tarefa e que terminam por levar à perda de confiança no empreendimento, ou em outras palavras, levar ao ceticismo. Trata-se aqui de, sem desconsiderar a influência (...)
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