In this paper we argue that a dominant view of Humean naturalism involves a fundamental misconception of Hume's naturalist project. We shall show that the naturalist project as Hume conceives it is philosophically much more interesting than the form of naturalism commonly attributed to him. We shall also argue, however, that Hume's commitment to principles of empiricist epistemology prevented him from bringing his naturalist project to a satisfactory conclusion. Finally, we shall suggest that Wittgenstein shares Hume's conception of a philosophically (...) satisfactory form of naturalism, and that, unencumbered by empiricist doctrines, Wittgenstein was able to provide the sort of undogmatic unravelling of the sceptical problem that eluded Hume. (shrink)

This chapter contains section titled: Natural Religion in EHU The Critique of the Design Argument in DNR The Problem of Evil Part 12 and the Interpretation of DNR Conclusion References Further Reading.

This chapter is about how Deleuze read Hume and how that reading contributed to his idea of a transcendental empiricism. In particular it discusses, first, Deleuze's engagement with Hume's empiricism, which he understands to be founded on a thesis of the externality of relations; and, second, what Deleuze calls the problem of subjectivity, which is what he takes Hume's account of human nature to concern. The chapter provides some support for Deleuze's innovative readings and concludes with remarks on a contrast (...) between Deleuze's and Kant's transcendental philosophies, tracing a source for the contrast in Deleuze's and Kant's responses to Hume. (shrink)

Popular religions are practical; they are used as guides to living. But philosophical religion has no implications for how we should live. Hume thought that philosophical theism and popular monotheism cannot be coherently united. Yet incoherent unification is precisely what has happened in our own culture.

Popular religions are practical; they are used as guides to living. But philosophical religion has no implications for how we should live. Hume thought that philosophical theism and popular monotheism cannot be coherently united. Yet incoherent unification is precisely what has happened in our own culture.

Martin Bell; X*—The De Dicto/De Re Distinction in Relation to Actions, Proceedings of the Aristotelian Society, Volume 83, Issue 1, 1 June 1983, Pages 159–174.

Full-text of this article is not available in this e-prints service. This article was originally published [following peer-review] in Hume Studies, published by and copyright Hume Society.

Martin Bell; X*—The De Dicto/De Re Distinction in Relation to Actions, Proceedings of the Aristotelian Society, Volume 83, Issue 1, 1 June 1983, Pages 159–174.

British Journal for the History of Philosophy, Volume 20, Issue 1, Page 198-204, January 2012.