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  1. Passion, Convention Et Institution Dans la Pensée de Hume.Paulette Carrive - forthcoming - Les Etudes Philosophiques.
  2. Everywhere Chimerical.Jorah Dannenberg - 2021 - Ergo: An Open Access Journal of Philosophy 7.
    I advance an approach to thinking about moral obligation and how it moves us that runs counter to mainstream thought in ethics. Many assume, with Kant, that bona fide moral obligation must involve some truly unconditional, categorical, or inescapable constraint. Following in Hume’s footsteps, I advocate for viewing our paradigmatic obligations as instead deriving from rules of important social practices, followed out of a felt sense of reverence or regard. I do not offer a complete defense of this more Humean (...)
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  3. A Humean Approach to the Boundaries of the Moral Domain.Mark Collier - 2020 - Journal of Scottish Philosophy 18 (1):1-16.
    Hume maintains that the boundaries of morality are widely drawn in everyday life. We routinely blame characters for traits that we find disgusting, on this account, as well as those which we perceive as being harmful. Contemporary moral psychology provides further evidence that human beings have a natural tendency to moralize traits that produce feelings of repugnance. But recent work also demonstrates a significant amount of individual variation in our sensitivities to disgust. We have sufficient reason to bracket this emotion, (...)
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  4. Hume, Humans and Animals.Michael-John Turp - 2020 - The Journal of Ethics 24 (1):119-136.
    Hume’s Treatise, Enquiries and Essays contain plentiful material for an investigation into the moral nature of other animals and our moral relations to them. In particular, Hume pays considerable attention to animal minds. He also argues that moral judgment is grounded in sympathy. As sympathy is shared by humans and some other animals, this already hints at the possibility that some animals are morally considerable, even if they are not moral agents. Most contributions to the literature on animal ethics assume (...)
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  5. Depression and the Emotions: An Argument for Cultivating Cheerfulness.Derek McAllister - 2018 - Philosophia 46 (3):771-784.
    In this paper, I offer an argument for cultivating cheerfulness as a remedy to sadness and other emotions, which, in turn, can provide some relief to certain cases of depression. My thesis has two tasks: first, to establish the link between cheerfulness and sadness, and second, to establish the link between sadness and depression. In the course of accomplishing the first task, I show that a remedy of cultivating cheerfulness to counter sadness is supported by philosophers as diverse as Thomas (...)
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  6. Hume’s Moral Philosophy and Contemporary Psychology: Future Directions.Rico Vitz - 2018 - In Philip A. Reed & Rico Vitz (eds.), Hume’s Moral Philosophy and Contemporary Psychology. London, UK:
    In this concluding chapter to Hume’s Moral Philosophy and Contemporary Psychology, I identify and briefly discuss a series of questions that are particularly suggestive for promising avenues of future research. These questions concern six topics: (1) the nature of virtue, (2) the nature and role of sympathy, (3) the nature of moral development and moral education, (4) the nature and role of various passions, (5) the nature of moral motivation, and (6) the relationship between Hume’s ‘science of man’ and contemporary (...)
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  7. Hume on the Stoic Rational Passions and "Original Existences".Jason R. Fisette - 2017 - Journal of the History of Philosophy 55 (4):609-639.
    I argue that Hume’s characterization of the passions as “original existences” is shaped by his preoccupation with Stoicism, and is not (as most commentators suppose) a ridiculous or trifling remark. My argument has three parts. First, I show that Hume’s description of the passions as “original existences” is properly understood as part of his argument against the possibility of passions caused by reason alone (rational passions). Second, I establish that Hume was responding to the Stoics, who claimed that a rational (...)
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  8. Jacqueline A. Taylor, Reflecting Subjects: Passions, Sympathy, and Society in Hume's Philosophy (Oxford-New York: Oxford University Press, 2015). [REVIEW]Greco Lorenzo - 2017 - British Journal for the History of Philosophy (6):1-4.
  9. Custom and Habit in Physiology and the Science of Human Nature in the British Enlightenment.John P. Wright - 2017 - Early Science and Medicine 22 (2-3):183-207.
    In this paper I show how what came to be known as “the double law of habit,” first formulated by Joseph Butler in a discussion of moral psychology in 1736, was taken up and developed by medical physiologists William Porterfield, Robert Whytt, and William Cullen as they disputed fundamental questions regarding the influence of the mind on the body, the possibility of unconscious mental processes, and the nature and extent of voluntary action. The paper shows, on a particular topic, the (...)
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  10. Simpatia ed etica: in difesa della prospettiva humeana.Greco Lorenzo - 2016 - I Castelli di Yale 4 (2):1–14.
  11. Objectivity and Perfection in Hume’s Hedonism.Dale Dorsey - 2015 - Journal of the History of Philosophy 53 (2):245-270.
    In this paper, I investigate David Hume’s theory of well-being or prudential value. That Hume was some sort of hedonist is typically taken for granted in discussions of his value theory, but I argue that Hume was a hedonist of pathbreaking sophistication. His hedonism intriguingly blends traditional hedonism with a form of perfectionism yielding a version of qualitative hedonism that not only solves puzzles surrounding Hume’s moral theory, but is interesting and important in its own right.
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  12. The Self as Narrative in Hume.Lorenzo Greco - 2015 - Journal of the History of Philosophy 53 (4):699-722.
    In this paper, I return to the well-known apparent inconsistencies in Hume’s treatment of personal identity in the three books of A Treatise of Human Nature, and try to defend a Humean narrative interpretation of the self. I argue that in Book 1 of the Treatise Hume is answering (to use Marya Schechtman’s expressions in The Constitution of Selves) a “reidentification” question concerning personal identity, which is different from the “characterization” question of Books 2 and 3. That is, I maintain (...)
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  13. Cultivating Strength of Mind: Hume on the Government of the Passions and Artificial Virtue.Lauren Kopajtic - 2015 - Hume Studies 41 (2):201-229.
    Several authors have recently noted Hume’s relative silence on the virtue of strength of mind and how it is developed. In this paper I suggest that Hume had good reasons for this silence, and I argue that Hume’s discussion of artificial virtue, especially the virtue of allegiance, reveals a complex view of the limitations on human efforts at self-reform. Further, it reveals the need for government and externally-imposed regulative structures to enable the development of strength of mind. I argue that (...)
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  14. Strength of Mind and the Calm and Violent Passions.Elizabeth S. Radcliffe - 2015 - Res Philosophica 92 (3):1-21.
    Hume’s distinction between the calm and violent passions is one whose boundaries are not entirely clear. However, it is crucial to understanding his motivational theory and to identifying an unusual virtue he calls “strength of mind,” the motivational prevalence of the calm passions over the violent. In this paper, I investigate the boundaries of the calm passions and consider the constitution of strength of mind and why Hume regards it as an admirable trait. These are provocative issues for two reasons. (...)
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  15. Sympathy and Affectuum Imitatio: Spinoza and Hume as Social and Political Psychologists.Rudmer Bijlsma - 2014 - South African Journal of Philosophy 33 (1):1-18.
    This paper starts from the premise that Spinoza and Hume share a realisticnaturalistic approach to human nature. Human beings are finite parts of nature, and as such strongly interdependent creatures. This interdependence is reflected in the central social-psychological principles that Hume and Spinoza employ, respectively sympathy and affectuum imitatio. Both principles show the immediacy of the communication of passions, and the strong influence that other people’s passions exert over our own affective lives. Central to this paper are an analysis and (...)
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  16. The Moral Sentiments in Hume’s Treatise.Åsa Carlson - 2014 - Hume Studies 40 (1):73-94.
    In the Treatise, Hume writes several seemingly incompatible things about the moral sentiments, thus there is no general agreement about where they fit within his taxonomy of the perceptions. Some passages speak in favor of the view that moral sentiments are indirect passions, a few in favor of the view that they are direct passions, and yet a couple of explicit statements strongly suggest otherwise. Due to these tensions in Hume’s text, we find at least five competing characterizations in the (...)
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  17. Humean Moral Pluralism.Michael B. Gill - 2014 - Oxford University Press.
    Michael B. Gill offers a new account of Humean moral pluralism: the view that there are different moral reasons for action, which are based on human sentiments. He explores its historical origins, and argues that it offers the most compelling view of our moral experience. Together, pluralism and Humeanism make a philosophically powerful couple.
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  18. Fruitless Remorses: Hume's Critique of the Penitential Project of The Whole Duty of Man.Alison McIntyre - 2014 - Hume Studies 40 (2):143-167.
    Familiarity with the doctrines presented in Richard Allestree’s devotional work The Whole Duty of Man, which Hume reported having read as a boy, can illuminate the strategy of argument Hume employs in Treatise 2.1.6–2.1.8 to undermine views he attributes to “the vulgar systems of ethicks.” Hume’s explicit critique of the view that pride is a sin and humility a virtue in Treatise 2.1.7 relies on assumptions that are already present in Allestree’s account of pride and humility and are described using (...)
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  19. The Humean Approach to Moral Diversity.Mark Collier - 2013 - Journal of Scottish Philosophy 11 (1):41-52.
    In ‘A Dialogue’, Hume offers an important reply to the moral skeptic. Skeptics traditionally point to instances of moral diversity in support of the claim that our core values are fixed by enculturation. Hume argues that the skeptic exaggerates the amount of variation in moral codes, however, and fails to adopt an indulgent stance toward attitudes different from ours. Hume proposes a charitable interpretation of moral disagreement, moreover, which traces it back to shared principles of human nature. Contemporary philosophers attempt (...)
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  20. Hume’s Theory of Passions.Gabor Boros - 2012 - Archiwum Historii Filozofii I Myśli Społecznej 57.
    The paper’s main task is to show how much Hume’s philosophy of passions is indebted to and continues the tradition of the philosophy of affects of the 17th century, in spite of the obvious fact that he departed from the main philosophical project of the 17th century, the tripartite unity of mathematics, metaphysics, and mechanical physics. A restructuring of Hume’s order of passions and its comparison to the order followed by Descartes will show up a special „cognitivist” character of Hume’s (...)
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  21. Hume on the Passions.Stephen Buckle - 2012 - Philosophy 87 (2):189-213.
    Hume's account of the passions is largely neglected because the author's purposes tend to be missed. The passions were accepted by early modern philosophers, of whatever persuasion, as the mental effects of bodily processes. The dualist and the materialist differed over whether reason is a higher power able to judge and control them: thus Descartes affirms, whereas Hobbes denies, this possibility.Hume's account lines up firmly behind Hobbes. Although he shies away from Hobbes's dogmatic physiological claims, he affirms all the key (...)
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  22. La teoría de las pasiones de Hume.Antonio José Cano López - 2011 - Daimon: Revista Internacional de Filosofía 52:101-115.
    Desde al menos Aristóteles, los filósofos han intentado explicar la vida pasional de los seres humanos. El propósito de este ensayo es mostrar la teoría de las pasiones de Hume. Este autor analiza las pasiones como parte de la ciencia del hombre en el Libro II del Tratado de la naturaleza humana y en la posterior Disertación de las pasiones. Hume distingue entre pasiones “serenas” y “violentas”. Él identifica los sentimientos estéticos y morales como ejemplos de pasiones “serenas”, mientras que (...)
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  23. Da Dissertação sobre as paixões, de David Hume.Jaimir Conte - 2011 - Princípios 18 (29):367-370.
    Nota introdutória sobre a tradução da "Dissertação sobre as paixões", de David Hume.
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  24. Paixão e interesse natural na investigação de Hume sobre a justiça: Passion and natural interest in the Hume’s investigation on justice.André Olivier da Silva - 2011 - Controvérsia 7 (3).
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  25. Tra Hume e Kant: il rapporto tra ragione e passioni e il carattere pratico della morale.Stefano Bacin - 2010 - In Etiche antiche, etiche moderne. Temi di discussione. Bologna BO, Italia: pp. 193-220.
  26. Slaves of the Passions. [REVIEW]Melissa Barry - 2010 - Hume Studies 36 (2):225-228.
    In Slaves of the Passions, Mark Schroeder provides a systematic, rigorously argued defense of a Humean theory of reasons for action, taking pains to respond to influential objections to the view. While inspired by Hume, Schroeder makes it clear that he aims to develop a Humean theory, not necessarily one that Hume himself embraced, and for this reason little is said about Hume in the book. One respect in which Schroeder takes himself to be departing from Hume is in developing (...)
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  27. Précis of Projection and Realism in Hume’s Philosophy.P. Kail - 2010 - Hume Studies 36 (1):61-65.
    The title of my book, Projection and Realism in Hume's Philosophy, might mislead. One might protest, with some justification, that since neither "projection" nor "realism" is Hume's term and that both carry a severe threat of anachronism, discussing them in connection with Hume is misguided. Why might the readers of this journal wish to read such a work?Well, the first thing to note is that Hume's name has come to be associated with the metaphor of projection, understood as having some (...)
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  28. Review of Annette C. Baier, Death and Character: Further Reflections on Hume[REVIEW]Charlotte R. Brown - 2009 - Notre Dame Philosophical Reviews 2009 (7).
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  29. Mirrors to One Another: Emotion and Value in Jane Austen and David Hume.E. M. Dadlez - 2009 - Wiley-Blackwell.
    A compelling exploration of the convergence of Jane Austen’s literary themes and characters with David Hume’s views on morality and human nature. Argues that the normative perspectives endorsed in Jane Austen's novels are best characterized in terms of a Humean approach, and that the merits of Hume's account of ethical, aesthetic and epistemic virtue are vividly illustrated by Austen's writing. Illustrates how Hume and Austen complement one another, each providing a lens that allows us to expand and elaborate on the (...)
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  30. L'invention des conventions de justice chez Hume et sa skepsis envers la rétribution.Ignace Haaz - 2009 - In Philippe Saltel (ed.), L'invention philosophique humienne. Vrin - Recherches sur la philosophie et le langage No 26. pp. 235-272.
    Promise keeping and the virtue of integrity are understandable only if the sense of justice and of injustice doesn't come from nature but results from education and of some of the most inventive human conventions. We comment this argument that we find in the Treatise of Nature, book III and present how it impacts the notion of retribution and punishment in general.
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  31. Hume's Moral Psychology.Terence Penelhum - 2009 - In David Fate Norton & Jacqueline Anne Taylor (eds.), The Cambridge Companion to Hume. Cambridge University Press.
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  32. If Not Non-Cognitivism, Then What?Charles R. Pigden - 2009 - In Hume on Motivation and Virtue. Palgrave-Macmillan.
    Taking my cue from Michael Smith, I try to extract a decent argument for non-cognitivism from the text of the Treatise. I argue that the premises are false and that the whole thing rests on a petitio principi. I then re-jig the argument so as to support that conclusion that Hume actually believed (namely that an action is virtuous if it would excite the approbation of a suitably qualified spectator). This argument too rests on false premises and a begged question. (...)
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  33. Reason in Hume’s Passions.Nathan Brett & Katharina Paxman - 2008 - Hume Studies 34 (1):43-59.
    Hume is famous for the view that “reason is, and ought only to be, the slave of the passions.” His claim that “we are no sooner acquainted with the impossibility of satisfying any desire, than the desire itself vanishes” is less well known. Each seems, in opposite ways, shocking to common sense. This paper explores the latter claim, looking for its source in Hume’s account of the passions and exploring its compatibility with his associationist psychology. We are led to the (...)
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  34. Hume's Moral Philosophy.Rachel Cohon - 2008 - Stanford Encyclopedia of Philosophy.
    Hume's position in ethics, which is based on his empiricist theory of the mind, is best known for asserting four theses: (1) Reason alone cannot be a motive to the will, but rather is the slave of the passions (see Section 3) (2) Moral distinctions are not derived from reason (see Section 4). (3) Moral distinctions are derived from the moral sentiments: feelings of approval (esteem, praise) and disapproval (blame) felt by spectators who contemplate a character trait or action (see (...)
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  35. Honour, Face and Reputation in Political Theory.Peter Olsthoorn - 2008 - European Journal of Political Theory 7 (4):472-491.
    Until fairly recently it was not uncommon for political theorists to hold the view that people cannot be expected to act in accordance with the public interest without some incentive. Authors such as Marcus Tullius Cicero, John Locke, David Hume and Adam Smith, for instance, held that people often act in accordance with the public interest, but more from a concern for their honour and reputation than from a concern for the greater good. Today, most authors take a more demanding (...)
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  36. Practical Reasoning and Practical Reasons in Hume.Karl Schafer - 2008 - Hume Studies 34 (2):189-208.
    Can desires and actions be evaluated as responsive or unresponsive to reasons, in ways that extend beyond the instrumental implications of one's (other) desires? And does there exist any form of inference or reasoning that is practical in nature? Hume is generally supposed to have given an unambiguously negative reply to both of these questions. In particular, he is often taken to have held that no desire, passion, or action may ever be said to be opposed to reasons, except (perhaps) (...)
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  37. Her Conclusions—With Which He Is in Love: Why Hume Would Fancy Anscombe: Articles.Margaret Watkins - 2008 - Christian Bioethics 14 (2):175-186.
    Elizabeth Anscombe tangos with Hume in the middle of her march toward the three theses of "Modern Moral Philosophy" that we should abandon moral philosophy "until we have an adequate philosophy of psychology"; that the concepts of moral obligation and moral duty, of what is morally right and wrong, and of the moral sense of 'ought' "ought to be jettisoned if this is psychologically possible;" and that "the differences between the well-known English writers on moral philosophy from Sidgwick to the (...)
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  38. Character Traits and the Humean Approach to Ethics.Donald Ainslie - 2007 - Poznan Studies in the Philosophy of the Sciences and the Humanities 94 (1):79-110.
  39. Hume's Universalism: The Science of Man and the Anthropological Point of View.Christopher J. Berry - 2007 - British Journal for the History of Philosophy 15 (3):535 – 550.
    My focus is Hume's advertised attempt to establish foundationally a science of man. Though it is not his sole motivation, central to this effort is his intention to undermine the credibility of superstitious, supernatural accounts of what makes humans and their social life function. The argument of this paper is that attempts to downplay Hume's universalism and, in virtue of his recognition of diversity, to identify him as subscribing to some form of historicism or relativism, are mistaken or at best (...)
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  40. Aesthetics and Morals in the Philosophy of David Hume.Timothy M. Costelloe - 2007 - Routledge.
    The book has two aims. First, to examine the extent and significance of the connection between Hume's aesthetics and his moral philosophy; and, second, to consider how, in light of the connection, his moral philosophy answers central questions in ethics. The first aim is realized in chapters 1-4. Chapter 1 examines Hume's essay "Of the Standard of Taste" to understand his search for a "standard" and how this affects the scope of his aesthetics. Chapter 2 establishes that he treats beauty (...)
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  41. Utilidade e simpatia: Hume contra o egoísmo cético.André Olivier da Silva - 2007 - Controvérsia 3 (2).
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  42. "Hume's Reasons".Aaron Zimmerman - 2007 - Hume Studies 2 (33):211-256.
    Hume's claim that reason is a slave to the passions involves both a causal thesis: reason cannot cause action without the aid of the passions, and an evaluative thesis: it is improper to evaluate our actions in terms of their reasonableness. On my reading, Hume motivates his causal thesis by arguing that accurate representation is the function of reason, where a faculty of this kind cannot produce action on its own. (The interpretation helps vindicate Hume of the common charge that (...)
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  43. The Powers and Mechanisms of the Passions.Lilli Alanen - 2006 - In Saul Traiger (ed.), The Blackwell Guide to Hume's Treatise. Blackwell. pp. 179--198.
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  44. The Role of Justice in Hume’s Theory of Psychological Development.Lorraine Besser-Jones - 2006 - Hume Studies 32 (2):253-276.
    Hume’s theory of justice, intricately linked to his account of moral development, is at once simplistic and mysterious, combining familiar conventionalistelements with perplexing, complicated elements of his rich moral psychology. These dimensions of his theory make interpreting it no easy task, although many have tried. Emerging from these many different attempts is a picture of Hume as defending an account of justice according to which justice consists of expedient rules designed to advance one’s self-interest. The mistake of this view, I (...)
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  45. Binmore’s Humeanism.Dieter Birnbacher - 2006 - Analyse & Kritik 28 (1):66-70.
    David Hume is quoted in Binmore’s book Natural Justice more than any other author, past or present, and throughout with a markedly positive attitude. It is argued that this affinity is reflected in many characteristic features of Binmore’s approach to fairness and social justice and especially in the central role motivational issues are made to play in his theory. It is further argued that Binmore shares with Hume not only important strengths but also certain weaknesses, among them a tendency to (...)
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  46. Review of Sophie Botros, Hume, Reason and Morality: A Legacy of Contradiction[REVIEW]Tamra Frei - 2006 - Notre Dame Philosophical Reviews 2006 (9).
  47. Obligation, Justice, and the Will in Hume’s Moral Philosophy.Margaret Watkins Tate - 2005 - Hume Studies 31 (1):93-122.
    Some scholars have recently found commonalities between Hume's motivational psychology and Kantian understandings of reason and obligation. Although this trend corrects certain misreadings of Hume, it goes too far in other respects. This essay argues that we can understand Hume's explanation of the artificial virtue of justice in a way that avoids such mistakes. I begin by considering Stephen Darwall's argument that features of Hume's account of justice reveal an inadequacy in the empirical naturalist tradition and underlying commitments to the (...)
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  48. Normativity and Individualism: An Essay on Hume.Robert K. Armstrong - 2004 - Dissertation, Columbia University
    Hume's theory of practical rationality, it has been claimed, fails to account for the intrinsically social character of practical deliberation and of the norms governing action. While the standard way of pressing this critique is unsuccessful, it can be advanced in another way. It is alleged that Hume cannot explain how it is possible to act contrary to reason because he holds that practical reasons are grounded in brute desires which are beyond the reach of rational criticism. But Hume offers (...)
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  49. Beauty, Morals, and Hume's Conception of Character.Timothy M. Costelloe - 2004 - History of Philosophy Quarterly 21 (4):397 - 415.
  50. Hume’s Nonreductionist Philosophical Anthropology.Herman De Dijn - 2003 - Review of Metaphysics 56 (3):587-603.
    Hume's *A Treatise of Human Nature* constitutes a philosophical anthropology quite different from a philosophy of (self-)consciousness or of the subject. According to Hume, the Self or Subject is itself a product of human nature, that is, of the workings of a structured set of principles which explains all typically human phenomena. On the same basis, Hume discusses all "moral" subjects, such as science, morality and politics (including economics), art and religion as well as the different reflections about all these (...)
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