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  1. Kant's 'as If' and Hume's 'Remote Analogy' : Deism and Theism in Prolegomena [Sections]57 and 58.Tim Jankowiak - 2021 - In Peter Thielke (ed.), Kant's Prolegomena: A Critical Guide. Cambridge University Press.
  2. Hume's Influence on Madison’s Policy of Religious Tolerance.Adéla Rádková - 2018 - Pro-Fil 19 (2):40-54.
    Článek má za cíl ukázat podobnosti mezi Humovou a Madisonovou politickou filozofií v oblasti politiky náboženské tolerance. Humův kritický postoj k církvím a k náboženství je dnes v interpretační literatuře velmi známý. Často se však zapomíná na důsledky, které z tohoto postoje plynou pro jeho politickou filozofii. Hume se totiž na mnoha místech svého rozsáhlého filozofického díla zamýšlel nad otázkou, jak řídit stát nábožensky roztříštěný do církví a sekt. Podobně se i jeden z nejvýznamnějších otců zakladatelů, James Madison, obával názorově (...)
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  3. The Politics of Religion in Hume’s Treatise of Human Nature.Jonathan H. Krause - 2021 - Review of Metaphysics 75 (1):23-56.
  4. Hume on Religion in the Enquiry Concerning the Principles of Morals.Lorne Falkenstein - 2021 - In Esther Engels Kroeker & Willem Lemmens (eds.), Hume's an Enquiry Concerning the Principles of Morals : A Critical Guide. Cambridge University Press.
  5. Recasting Hume and Early Modern Philosophy: Selected Essays, by Paul Russell.Annemarie Butler - forthcoming - Mind.
  6. Locke and Hume on Competing Miracles.Nathan Rockwood - forthcoming - Religious Studies:1-15.
    Christian apologists argue that the testimony of the miracles of Jesus provide evidence for Christianity. Hume tries to undermine this argument by pointing out that miracles are said to occur in other religious traditions and so miracles do not give us reason to believe in Christianity over the alternatives. Thus, competing miracles act as an undercutting defeater for the argument from miracles for Christianity. Yet, before Hume, Locke responds to this kind of objection, and in this paper I explain and (...)
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  7. Hume, Contrary Miracles, and Religion as We Find It.Michael Jacovides - forthcoming - History of Philosophy Quarterly.
    In the ‘Contrary Miracles Argument,’ Hume argues that the occurrence of miracle stories in rival religions should undermine our belief in the trustworthiness of these reports. In order for this argument to have any merit, it has to be understood in its historical, religious context. Miracle stories are used in support of religions, and it’s part of religion as we find it to reject miracle stories from rival traditions. A defender of miracle stories could avoid the argument by breaking the (...)
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  8. Hume : le remède-miracle.Paul Clavier - 2021 - ThéoRèmes 16.
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  9. Hume's Fragment on Evil.Daryl Ooi - 2022 - Hume Studies 47 (1):39-53.
    Since its relatively recent publication, there has been little sustained analysis of the Fragment on Evil. In the secondary literature, references to the Fragment tend to be scarce, and only parts of the Fragment are cited at any time. Yet, it seems a valuable endeavour to understand the Fragment in its entirety—to understand its aims, central theses, core arguments, how each section relates to another, and so on. That is the aim of this paper. More specifically, this paper aims at (...)
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  10. Skepticism in Hume's Dialogues.Hsueh Qu - 2022 - Hume Studies 47 (1):9-38.
  11. Philo's Second Circumstance: Malebranche and the General Laws Theodicy in Hume's Dialogues.Todd Ryan - 2020 - Hume Studies 46 (1):145-166.
  12. Theism or Atheism: The Eternal Debate.F. F. Centore - 2004 - Routledge.
    From the time of the thinkers of ancient Greece, the question of what can be said about the existence and nature of God has been debated by many philosophers and theologians. In Theism and Atheism: The Eternal Debate, F.F. Centore presents a broad analysis of the major positions that address the question and the thinkers who have contributed to the debate. This is an admirably lucid and thorough examination of the history of natural theology. Covering the material in a thematic (...)
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  13. Religion in Context: History and Policy in Hume's Natural History of Religion.Hannah Lingier - 2022 - Journal of Scottish Philosophy 20 (1):41-54.
    Hume's Natural History of Religion is generally regarded as a reductionist project, in which religion is traced to its universal natural roots in the passions and imagination. This interpretation neglects: Hume's view that humankind is social by nature, which implies that any naturalist explanation of religion cannot appeal to facts about individual minds alone, and Hume's interest in religion as it concerns religion's effects on morality and society, effects that occur within socio-historical contexts. Religion is generated out of universal propensities, (...)
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  14. Hume's Conclusions on the Existence and Nature of God.Timothy S. Yoder - 2005 - Dissertation, Marquette University
    It is part of the received history of Western civilization that David Hume, the famous Scottish philosopher and historian, is an unavowed opponent of all things religious. He is a dismantler of theistic proofs, a disbeliever in the life to come and miracles, and a railer against all forms of religious practices, like prayer and worship. But above all, Hume is reputed to be a champion of secularism and skepticism, since he has conclusively shown that belief in God is a (...)
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  15. The Role of the 'Natural History of Religion' in Hume's Critique of Religious Belief.Liz Goodnick - 2021 - Belgrade Philosophical Annual 1 (34):139-157.
    I argue that Hume's naturalistic explanation of religious belief in the Natural History of Religion has significant epistemic consequences. While he argues in the Dialogues Concerning Natural Religion (and in other works) that belief in God is not justified on the basis of testimony or philosophical argument, this is not enough to show that religious belief is not warranted. In the Natural History, Hume provides a genetic explanation for religious belief. I contend that the explanation of religious belief in the (...)
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  16. Who Speaks for Hume: Hume's Presence in the 'Dialogues Concerning Natural Religion'.Aleksandra Davidović - 2021 - Belgrade Philosophical Annual 1 (34):113-137.
    One of the reasons for many different and even opposing interpretations of Hume's Dialogues Concerning Natural Religion is the absence of consensus concerning the question of which character in the Dialogues represents Hume. In this paper I argue that taking Philo to be his primary spokesperson provides us with the most consistent reading of the whole work and helps us better understand Hume's religious viewpoint. I first stress the specific dialogue form of Hume's work, which requires us to take into (...)
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  17. Hume's Skepticism and the Problem of Atheism.Paul Russell - 2021 - In Recasting Hume and Early Modern Philosophy. New York, NY, USA: pp. 303-339.
    David Hume was clearly a critic of religion. It is still debated, however, whether or not he was an atheist who denied the existence of God. According to some interpretations he was a theist of some kind and others claim he was an agnostic who simply suspends any belief on this issue. This essay argues that Hume’s theory of belief tells against any theistic interpretation – including the weaker, “attenuated” accounts. It then turns to the case for the view that (...)
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  18. Hume's Skepticism and the Problem of Atheism.Paul Russell - 2021 - In Reacsting Hume and Early Modern Philosophy: Selected Essays. New York, NY, USA: Oxford University Press. pp. 303-339.
    David Hume was clearly a critic of religion. It is still debated, however, whether or not he was an atheist who denied the existence of God. According to some interpretations he was a theist of some kind and others claim he was an agnostic who simply suspends any belief on this issue. This essay argues that Hume’s theory of belief tells against any theistic interpretation – including the weaker, “attenuated” accounts. It then turns to the case for the view that (...)
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  19. True Religion and Hume's Practical Atheism.Paul Russell - 2020 - In Sceptical Doubt and Disbelief in Modern European Thought. Dordrecht, Netherlands: pp. 191-225.
    The argument and discussion in this paper begins from the premise that Hume was an atheist who denied the religious or theist hypothesis. However, even if it is agreed that that Hume was an atheist this does not tell us where he stood on the question concerning the value of religion. Some atheists, such as Spinoza, have argued that society needs to maintain and preserve a form of “true religion”, which is required for the support of our ethical life. Others, (...)
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  20. What Hume Didn't Notice About Divine Causation.Timothy Yenter - 2021 - In Gregory E. Ganssle (ed.), Philosophical Essays on Divine Causation. New York, NY, USA: Routledge. pp. 158-173.
    Hume’s criticisms of divine causation are insufficient because he does not respond to important philosophical positions that are defended by those whom he closely read. Hume’s arguments might work against the background of a Cartesian definition of body, or a Malebranchian conception of causation, or some defenses of occasionalism. At least, I will not here argue that they succeed or fail against those targets. Instead, I will lay out two major deficiencies in his arguments against divine causation. I call these (...)
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  21. Hume’s Dialogues: A Natural Explanation of Natural Religion?Hannah Lingier - 2021 - International Journal of Philosophy and Theology 82 (3):233-248.
    ABSTRACT Hume’s Dialogues concerning Natural Religion describes a philosophical discussion on the validity of the argument from design. What Hume investigates, however, is not the rational grounds of religion, but human nature and its attraction to the idea of design. I argue that the key to understanding Hume’s Dialogues is his conception of the imagination as described in the Treatise. Hume characterizes the human imagination or mind as self-indulgent, with a strong drive to unite perceptions in relations of resemblance, contiguity (...)
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  22. Proving Cleanthes Wrong.Laureano Luna - 2021 - Journal of Applied Logic 8 (3):707-736.
    Hume’s famous character Cleanthes claims that there is no difficulty in explaining the existence of causal chains with no first cause since in them each item is causally explained by its predecessor. Relying on logico-mathematical resources, we argue for two theses: (1) if the existence of Cleanthes’ chain can be explained at all, it must be explained by the fact that the causal law ruling it is in force, and (2) the fact that such a causal law is in force (...)
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  23. Who Speaks for Hume: The Question of Hume’s Presence in the Dialogues Concerning Natural Religion.Aleksandra Davidović - 2021 - Belgrade Philosophical Annual 1 (34):113-137.
    One of the reasons for many different and even opposing interpretations of Hume’s Dialogues Concerning Natural Religion is the absence of consensus concerning the question of which character in the Dialogues represents Hume. In this paper I argue that taking Philo to be his primary spokesperson provides us with the most consistent reading of the whole work and helps us better understand Hume’s religious viewpoint. I first stress the specific dialogue form of Hume’s work, which requires us to take into (...)
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  24. Pas de Deux Met Een Theologische Erfenis.Geert Van Eekert - 2021 - Algemeen Nederlands Tijdschrift voor Wijsbegeerte 113 (2):279-301.
    Pas de deux with a theological legacy. Jürgen Habermas on David Hume and Immanuel Kant In his latest opus magnum, Jürgen Habermas reconsiders the history of philosophy from a peculiar perspective: the true and unique nature of philosophy is shown to have been given shape in philosophy’s dispute with Christian theology. This article reviews Habermas’ chapter on the Enlightenment, in which Habermas casts David Hume and Immanuel Kant dancing their own pas de deux with that theological legacy. After having sketched (...)
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  25. The Atheists' Criticism of the Law of Causality.Mohammed Nasser - 2019 - Al-Daleel 2 (6):204-247.
    This article presents a kind of unconventional attempt to show the logical and philosophical defect faced by any attempt of criticizing or even questioning the principle of causality. The main focus in this article is the attempt of David Hume, regarding its broad impact on atheists and materialists, and because it summarized all that has been said or is said about the apparent criticisms of this principle and its implications like the rejection and doubt in the proofs of divine existence. (...)
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  26. Hume's Pious Theist: Pamphilus.James Tarrant - 2021 - Journal of Scottish Philosophy 19 (2):95-113.
    Pamphilus's neglected role of narrator in Hume's Dialogues Concerning Natural Religion, with its twin themes of piety and world origination, is vital in appreciating the significance of the work. Pamphilus illustrates the stultifying effects of the early inculcation of piety on the creative arguments of natural religion and mirrors the contemporary institutional opposition to Hume. The DNR is not simply a brilliant dissection of divine authorship of morality and creation; it is a model of impiety. Philo's brilliant attack on the (...)
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  27. Religion and the Perversion of Philosophy in Hume's Enquiry Concerning the Principles of Morals.Thomas Holden - 2020 - In Jacqueline Taylor (ed.), Reading Hume on the Principles of Morals. Oxford, UK: pp. 238-254.
    I examine Hume’s claim in the Enquiry concerning the Principles of Morals that the theistic form of religion tends to distort philosophical thought about the nature of morality. I argue that we can see this thesis as a local application of Hume’s wider claim, intimated in various other works, that theistic religion tends to deform philosophy more generally. Understanding Hume’s account of the general tendency of theistic religion to subjugate and deform philosophy helps us set the moral case in its (...)
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  28. David Hume and Intelligent Design: A Counter Criticism.Benjamin Martin - 2021 - Quaerens Deum: The Liberty Undergraduate Journal for Philosophy of Religion 6 (1).
    David Hume, the celebrated Scottish philosopher of the 18th century, wrote a work entitled Dialogues Concerning Natural Religion, in which he provides a detailed criticism of several theistic arguments. In the Dialogues there are found 3 interlocutors, each of whom approaches natural religion from a different philosophical standpoint. Cleanthes is the character upon whose argumentation we will mainly focus, as he is the defender of the a posteriori argument from Intelligent Design. Philo, another interlocutor, is a philosophical skeptic who opposes (...)
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  29. Hume on Miracles.Yann Schmitt - 2012 - Forum Philosophicum: International Journal for Philosophy 17 (1):49-71.
    Hume’s chapter “Of Miracles” has been widely discussed, and one issue is that Hume seems to simply beg the question. Hume has a strong but implicit naturalist bias when he argues against the existence of reliable testimony for miracles. In this article, I explain that Hume begs the question, despite what he says about the possibility of miracles occurring. The main point is that he never describes a violation of the laws of nature that could not be explained by scientific (...)
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  30. O Humově naturalismu, skepticismu a ateismu.Filip Tvrdý & Peter Millican - 2017 - Filosoficky Casopis 2 (65):163-174.
    Peter Millican je profesor filosofie a Gilbert Ryle Fellow na Hertford College, University of Oxford. Věnuje se především epistemologii, filosofii jazyka a náboženství, zabývá se dílem Davida Huma a Alana Turinga. Je autorem více než padesáti časopisecky publikovaných studií, editoval sborníky The Legacy of Alan Turing (Oxford University Press, 1996) a Reading Hume on Human Understanding (Oxford University Press, 2002). Připravil kritické vydání Humova An Enquiry Concerning Human Understanding v edici Oxford World's Classics (Oxford University Press, 2008) a spravuje internetový (...)
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  31. Hume proti náboženství.Filip Tvrdý - 2017 - Filosoficky Casopis 2 (65):207-220.
    Žádnému tématu – s výjimkou historie Anglie – nevěnoval David Hume více pozornosti než náboženství. Jak už to ale s Humovým filosofickým odkazem bývá, i jeho teorie náboženství byla podrobena celé řadě mnohdy naprosto protikladných interpretací – a právě těm bude věnována první část mého článku. Došlo totiž k pokusům představit jej jako teistu, fideistu, deistu, agnostika nebo ateistu. Ve druhé části budu obhajovat hypotézu, podle níž je úsilí zařadit Huma do jediného údajně správného výkladu liché, protože každá taková snaha (...)
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  32. From Cicero to the Science of Man: From Moral Theology to Moral Philosophy: Cicero and Visions of Humanity From Locke to Hume, by Tim Stuart-Buttle, Oxford, Oxford University Press, 2019, 288 Pp., £55 (Hardcover), ISBN-13: 9780198835585. [REVIEW]Paul Sagar - 2021 - History of European Ideas 47 (1):168-174.
  33. Hume's Dialogues. [REVIEW]Ralph W. Church - 1936 - Philosophical Review 45 (6):619-620.
  34. Hume’s Syndrome: Irrational Resistance to the Paranormal.Michael Grosso - 2010 - Journal of Scientific Exploration 22 (4).
    One of the obstacles to progress in psychical research is irrational resistance to the phenomena. Among eighteenth-century Enlightenment writers, one type of resistance was evident that has persisted until present times. To illustrate, the present paper looks at David Hume’s discussion of miracles in his An Enquiry Concerning Human Understanding. Hume’s essay actually lays out a good case for some extraordinary events reported about the death of the Jansenist Francois de Paris—phenomena produced by the so-called ‘‘convulsionaries of St. Medard.’’ The (...)
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  35. Hume and the Art of Theological Lying.Péter Hartl - 2020 - Journal of Scottish Philosophy 18 (2):193-211.
    This paper critically examines David Berman's theological lying interpretation of Hume and identifies two types of theological lying: the denial of atheism strategy and the pious Christian strategy. It is argued that neither reading successfully establishes an atheist interpretation of Hume. Moreover, circumstantial evidence shows that Hume's position was different from that of the atheists of his time. Attributions theological lying to Hume, therefore, are unwarranted and should be rejected, even if we grant that this literary technique was used in (...)
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  36. Hume's Critique of the Argument From Design.Edwin Rabbitte - 1955 - Philosophical Studies (Dublin) 5:100-117.
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  37. Hume, Kant, and Feuerbach: Why the Anthropomorphic Critique Reveals a False Dilemma Between Naturalistic Atheism and Anti-Naturalistic Theism - Erratum.Chris Byron & Jesse Lopes - 2020 - Think 19 (55):139-139.
  38. Author! Author! Some Reflections on Design in and Beyond Hume’s Dialogues.William Lad Sessions - 1998 - The Paideia Archive: Twentieth World Congress of Philosophy 36:178-186.
    Hume's Dialogues Concerning Natural Religion may be read in the way Cleanthes reads Nature, as analogous to human artifice and contrivance. The Dialogues and Nature then are both texts, with an intelligent author or Author, and analogies may be started from these five facts of Hume's text: the independence of Hume's characters; the non-straightforwardness of the characters' discourse; the way the characters interact and live; the entanglements of Pamphilus as an internal author; and the ways in which a reader is (...)
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  39. Is Kierkegaard’s Absolute Paradox Hume’s Miracle?Jyrki Kivelä - 1998 - The Paideia Archive: Twentieth World Congress of Philosophy 36:119-125.
    I clarify Hume's concept of miracle with Kierkegaard's concept of absolute paradox. I argue that absolute paradox is like that miracle which, according to Hume, allows a human being to believe Christianity against the principles of his understanding. I draw such a conclusion on the basis that Kierkegaard does not think Christianity is a doctrine with a truth value and, furthermore, he holds that all historical events are doubtful. Kierkegaard emphasizes the absolute paradox as the condition of faith in such (...)
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  40. Hume, Kant, and Feuerbach: Why the Anthropomorphic Critique Reveals a False Dilemma Between Naturalistic Atheism and Anti-Naturalistic Theism.Chris Byron & Jesse Lopes - 2020 - Think 19 (54):55-67.
    In current debates concerning atheism, two positions are considered possible: naturalistic atheism or anti-naturalistic theism. Anti-naturalistic theism is motivated by the failure of naturalism to explain the fundamental nature of reality. We, however, endorse anti-naturalistic atheism by reviving the ‘anthropomorphic critique’, arguing that theism misattributes human traits to the deity. Anti-naturalistic atheism is better suited to refute theists, since it undercuts their appeal to science's inadequacies. We trace the anthropomorphic critique from Hume's Dialogues, through Kant's epistemology, and conclude with its (...)
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  41. Joseph Priestley and the Argument From Design.Alan Tapper - 2020 - Intellectual History Review 30 (1):65-85.
    Although Joseph Priestley was notorious for rejecting much of orthodox Christianity and replacing it with a materialistic Unitarianism, in another respect he was an orthodox theist of his time in that he passionately upheld the Argument from Design. The Argument from Design was the heart of his “rational religion”. He contended that natural order, especially biological order, could only be successfully explained by intentional agency. At the time, however, the Argument was coming under attack, first from David Hume, then from (...)
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  42. Hume, Kant, and Feuerbach: Why the Anthropomorphic Critique Reveals a False Dilemma Between Naturalistic Atheism and Anti-Naturalistic Theism.Christopher Byron & Jesse Lopes - 2020 - Think 19 (54):55-67.
    In current debates concerning atheism, two positions are considered possible: naturalistic atheism or anti-naturalistic theism. Anti-naturalistic theism is motivated by the failure of naturalism to explain the fundamental nature of reality. We, however, endorse anti-naturalistic atheism by reviving the ‘anthropomorphic critique’, arguing that theism misattributes human traits to the deity. Anti-naturalistic atheism is better suited to refute theists, since it undercuts their appeal to science's inadequacies. We trace the anthropomorphic critique from Hume's Dialogues, through Kant's epistemology, and conclude with its (...)
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  43. The Impact of David Hume's Thoughts About Race for His Stance on Slavery and His Concept of Religion.Andre C. Willis - 2019 - Hume Studies 42 (1):213-239.
    In March 2010, Professor Tom Devine, widely acknowledged as the leading academic historian of Scotland, presented a plenary lecture for the Royal Society of Edinburgh's yearly symposium, "Connections between Scotland and Slavery." Publicly advertised as a reply to the question "Did Slavery Make Scotland Great?" Devine's talk was eagerly anticipated by the group of international scholars gathered at the University of Edinburgh. His answer, however, may have been more controversial than the audience anticipated. Devine said that the economic transformation of (...)
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  44. The Political Lessons of Hume's Dialogues Concerning Natural Religion.Jonathan Harold Krause - 2019 - Hume Studies 42 (1):187-211.
    Understandably, given the interpretive challenges posed by the dialogue form, the focus of David Hume's interest in religion in the Dialogues Concerning Natural Religion can be difficult to pinpoint.1 Much Hume scholarship on the Dialogues has traditionally suffered from two major shortcomings. First, its treatment of Hume's interest in religion is primarily theoretical or speculative, as though Hume were concerned above all to determine the nature of "true religion," say, or to dismiss religious belief altogether as simply irrational. Such scholarship (...)
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  45. Hume, Holism, and Miracles.David Johnson - 2018 - Cornell University Press.
    David Johnson seeks to overthrow one of the widely accepted tenets of Anglo-American philosophy—that of the success of the Humean case against the rational credibility of reports of miracles. In a manner unattempted in any other single work, he meticulously examines all the main variants of Humean reasoning on the topic of miracles: Hume's own argument and its reconstructions by John Stuart Mill, J. L. Mackie, Antony Flew, Jordan Howard Sobel, and others. Hume's view, set forth in his essay "Of (...)
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  46. The Religion of Philosophers.James Henry Dunham - 1947 - University of Pennsylvania Press.
    The concept of religion necessarily splits into two categories, the substantive principles that are polarized about the idea of the revered object, and the manner of' applying them in the private behavior of the worshiper or in the public institutions of the state. Theory and practice are not conflicting terms. Philosophy, however, has its roots in principles and hesitates to shape the external forms in which its counsels may be expressed. Therefore the studies here are confined to the didactic issues (...)
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  47. Empirismus Und Skepsis in Dav. Hume’s Philosophie Als Abschließender Zersetzung der Englischen Erkenntnisslehre, Moral Und Religionswissenschaft.Edmund Pfleiderer - 1874 - De Gruyter.
    This is a reproduction of a book published before 1923. This book may have occasional imperfectionssuch as missing or blurred pages, poor pictures, errant marks, etc. that were either part of the original artifact, or were introduced by the scanning process. We believe this work is culturally important, and despite the imperfections, have elected to bring it back into print as part of our continuing commitment to the preservation of printed worksworldwide. We appreciate your understanding of the imperfections in the (...)
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  48. The Everlasting Check: Hume on Miracles.Alexander George - 2016 - Harvard University Press.
    Alexander George’s lucid interpretation of Hume’s “Of Miracles” provides fresh insights into this provocative text, explaining the concepts and claims involved. He also shows why Hume’s argument fails to engage with committed religious thought and why philosophical argumentation so often proves ineffective in shaking people’s deeply held beliefs.
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  49. A Defense of Hume on Miracles.Robert J. Fogelin - 2010 - Princeton University Press.
    Since its publication in the mid-eighteenth century, Hume's discussion of miracles has been the target of severe and often ill-tempered attacks. In this book, one of our leading historians of philosophy offers a systematic response to these attacks. Arguing that these criticisms have--from the very start--rested on misreadings, Robert Fogelin begins by providing a narrative of the way Hume's argument actually unfolds. What Hume's critics have failed to see is that Hume's primary argument depends on fixing the appropriate standards of (...)
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  50. Hume’s Mystical Fideism: An Alternative Reading of His view on the Problem of Evil.Siamak Abdollahi - 2018 - پژوهشنامه فلسفه دین 15 (2):109-121.
    Close examination of the works of David Hume shows that his aim to explain the problem of evil is to attack natural theology and introduce it as a situation that is non-epistemological and unsystematic. So, contrary to what the majority of interpretations which typically express that he makes an argument against the existence of God, Hume wants to show that the statements of natural theology are rationally unprovable, and he does not want to totally decline them. As a matter of (...)
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