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  1. Uma teoria naturalista da justificação das crenças na epistemologia de David Hume.Claudiney José de Souza - 2014 - Principia: An International Journal of Epistemology 18 (2):227.
    One of the first difficulties in interpreting Hume’s epistemological writings concerns precisely the meaning of the words ‘knowledge’ and ‘belief’. In this article it is shown, initially, how, from a humean point of view, the traditional epistemic criterion to define ‘knowledge’ and ‘belief’ appears very restrictive. Hume’s theory of causal belief is then briefly reviewed in the light of epistemological naturalism of the Michael J. Costa and Louis E. Loeb. Finally, it is submitted that the examination of all these topics (...)
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  • Instability and uneasiness in Hume's theories of belief and justification.Louirs E. Loeb - 1995 - British Journal for the History of Philosophy 3 (2):301 – 327.
    (1995). Instability and uneasiness in Hume's theories of belief and justification. British Journal for the History of Philosophy: Vol. 3, No. 2, pp. 301-327.
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  • Theories of Scientific Method from Plato to Mach.Laurens Laudan - 1968 - History of Science 7 (1):1-63.
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  • 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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  • Hume's Skepticism.Dennis Farrell Thompson - 1998 - Dissertation, University of Massachusetts - Amherst
    David Hume has traditionally been regarded as a skeptic, perhaps the most formidable in the history of Western philosophy. Since the publication of Norman Kemp Smith's Philosophy of David Hume in 1941, however, there has been an increasing tendency to downplay the skeptical dimension of Hume's philosophy, in some cases to the point of denying that Hume is a serious skeptic, or even a skeptic at all. Much of the motivation for a nonskeptical reading of Hume comes from recognition of (...)
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