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Collection of papers presented at the First Budapest Seminar in Early Modern Philosophy. |
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By placing Hume’s account of communication in the context of some less known seventeenth- and eighteenth-century French resources on rhetoric and language, this essay argues that Hume based his und... |
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The concept of “humanity” is integral to David Hume's Enquiry Concerning the Principles of Morals, but barely appears in his earlier Treatise. Many consider the later “humanity” theory superior, permitting a more “extensive” sympathy not limited by proximate associations. This paper argues for Hume's consistency on humanity by surveying The History of England. Hume's History discussions lend support to the associative, and thus limited, Treatise conception. Humanity is opposed to religious enthusiasm; its positive effects are local and particular. Moreover, Hume's (...) |
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Adam Smith’s Theory of Moral Sentiments has long been recognized as importantly influenced by, and in part responding to, David Hume’s earlier ethical theory. With regard to Smith’s account of the foundations of morals in particular, recent scholarly attention has focused on Smith’s differences with Hume over the question of sympathy. Whilst this is certainly important, disagreement over sympathy in fact represents only the starting point of Smith’s engagement with – and eventual attempted rejection of – Hume’s core moral theory. (...) |
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There is an ongoing debate as to whether there is a major difference between Hume's accounts of morality in the Treatise and the second Enquiry. This has tended to focus on the role of sympathy in each case, but more recently the greater emphasis on humanity in the Enquiry as compared with the Treatise has been used to support a non-reconciliation view of the relation between these accounts. So far as humanity's role in relation to the moral sentiments is concerned, (...) |
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In this article, I consider Grouchy's critique of economic inequality and her proposed solution to what she perceives as this grave social ill. On her view, economic inequality chips away at the bonds of accountability in society and prevents people from seeing one another as moral equals. As a step toward restoring these bonds between people, Grouchy argues that: first, we should expand property ownership, thereby giving each person a stake in the community; second, we should ensure access to education (...) |
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How are we to understand Thomas Reid in relation to Bernard de Mandeville? I answer this question by considering two components of the assessment of Hume's theory of morals that Reid provides in his Essays on the Active Powers of Man: first, Reid's claim that Hume's system of morals cannot accommodate the Stoic conception of moral worth ; second, Reid's charge that Hume's account of morally meritorious action leads to an inflated and incoherent version of Epicurean virtue theory. I thus (...) |
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How are we to understand Thomas Reid in relation to Bernard de Mandeville? I answer this question by considering two components of the assessment of Hume's theory of morals that Reid provides in his Essays on the Active Powers of Man: first, Reid's claim that Hume's system of morals cannot accommodate the Stoic conception of moral worth (honestum); second, Reid's charge that Hume's account of morally meritorious action leads to an inflated and incoherent version of Epicurean virtue theory. I thus (...) |
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In this paper, we elucidate the moral psychology and what we might call the moral sociology of Mencius and of Hume, and we argue for three claims. First, we demonstrate that there are strong similarities between Mencius and Hume concerning some of the principal psychological sources of the virtue of humanity. Second, we show that there are strong similarities between the two concerning some of the principal social sources of the virtue of humanity. Third, we argue that there are related, (...) |
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I offer a novel two-stage reconstruction of Hume’s general-point-of-view account, modeled in part on his qualified-judges account in ‘Of the Standard of Taste.’ In particular, I argue that the general point of view needs to be jointly constructed by spectators who have sympathized with (at least some of) the agents in (at least some of) the actor’s circles of influence. The upshot of the account is two-fold. First, Hume’s later thought developed in such a way that it can rectify the (...) |
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In this paper, I join the so-called voluntarism debate on Descartes’s theory of will and judgment, arguing for an indirect doxastic voluntarism reading of Descartes, as opposed to a classic, or direct doxastic voluntarism. More specifically, I examine the question whether Descartes thinks the will can have a direct and full control over one’s suspension of judgment. Descartes was a doxastic voluntarist, maintaining that the will has some kind of control over one’s doxastic states, such as belief and doubt. According (...) |
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Spinoza rarely refers to art. However, there are extensive resources for a Spinozist aesthetics in his discussion of health in the Ethics and of social affects in his political works. There have been recently been a few essays linking Spinoza and art, but this essay additionally fuses Spinoza’s politics to an affective aesthetics. Spinoza’s statements that art makes us healthier (Ethics 4p54Sch; Emendation section 17) form the foundation of an aesthetics. In Spinoza’s definition, “health” is caused by external objects that (...) |
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In this article, I follow up on a suggestion made by Josephine Donovan that a Hume-inspired ethic of sympathy would be a better foundation for an animal ethic than more rationalistic approaches of both utilitarianism and deontology. I then expand on Donovan’s suggestion by further suggesting that Hume’s “sentiment of humanity” could easily be expanded to include other animals. Hume’s ethic of sympathy, I argue, answers the need for an ethic that is at once both personal, contextual, and sufficiently universalizable (...) |
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