Beruflich Dokumente
Kultur Dokumente
Hume
David Hume
1711 - 1776
2
Early Life
Born in Edinburgh, and raised under a strict Presbyterian
regimen, he enrolled in the University of Edinburgh when he
was twelve years old.
After three years, he dropped out without a degree, planning
to devote himself to philosophy and literature.
A short time later, Hume admitted he had lost the faith of his
childhood, writing that once he read Locke and other
philosophers, he never again entertained any belief in
religion.
Humes Skepticism
A skeptic is a person who demands clear, observable,
indubitable evidence before accepting any knowledge
claim as true.
Humes Skepticism
Humes empirical criterion of meaning holds that all
meaningful ideas can be traced to sense experience
(impressions).
Beliefs that cannot be reduced to sense experience are
technically not ideas at al, but meaningless utterances.
Hume on Religion
In 1751, Hume wrote the most devastating, direct, and
irreverent of his works, the Dialogues Concerning Natural
Religion.
In his Dialogues, Hume mounts an unrelenting attack on the
argument from design and other attempts to demonstrate
the existence of, or understand the nature of, God.
Hume did not deny the existence of God a position known
as atheism; rather, he adopted the agnostic view that we
do not know enough to assert or deny the existence of God.
Hume v. Aquinas
Aquinas Teleological Argument Argument for the existence of God,
which claims that the universe manifests order and purpose that
can only be the result of a conscious intelligence.
10
Hume v. Aquinas
The life of man is of no greater importance to the universe
than that of an oyster. David Hume, On Suicide
11
Hume on Morality
If the mind creates the ideas of causality and
necessity, then reason alone can never be our
guide to moral action.
Instead, Hume had another theory:
Reason is, and ought only to be the slave of
the passions, and can never pretend to any
other office than to serve and obey them.
12
Hume on Morality
Moral facts do not exist; rules of morality are not derived
from reason.
A moral evaluation does not express any proposition or
state any fact. Either it gives vent to a feeling, or it
is itself a feeling.
Vice and virtue are perceptions in the mind based upon
sentiment.
13
Hume v. Kant
Kants ethical theory is based upon duty to reason. The categorical
imperative provides an imperative to act.
According to Kant, no matter how unpleasant the command makes you feel,
you are obligated to fulfill it.
15
Hume v. Kant
16
17
18
Natural Virtues
Natural virtues originate in nature and are more universal (compassion,
generosity, gratitude, friendship, fidelity, charity, benevolence,
clemency, equity, prudence, etc).
In the Human Treatise, Hume states, there is no such passion in
human minds, as the love of mankind, merely as such, independent of
personal qualities, of service, or of relation to ourselves Tis true, there
is no human, and indeed no sensible, creature, whose happiness or
misery does not, in some measure, affect us when brought near to us
and represented in lively colours (pg. 13).
19
Artificial Virtues
Artificial virtues are dependent upon social structures (justice*; fidelity
to promises, chastity, modesty, duties to sovereign states)
Study of individual assessments reveal that socially useful acts are approved while
those which are socially detrimental are disapproved.
20
Hume on Justice:
As justice evidently tends to promote public utility and to support civil society, the
sentiment of justice is either derived from our reflecting on that tendency, or like
hunger, thirst, and other appetites, resentment, love of life, attachment to offspring,
and other passions, arises from a simple original instinct in the human breast, which
nature has implanted for like salutary purposes.
21
Hume v.
Utilitarianism
We find ethical actions agreeable not because of the utility of such
actions (they are useful to me) but because we have a moral
sentiment or feeling of approval about such actions.
In thinking about the pleasures or pains of other people, we (along with
all other normal human beings) are attracted to what arouses in us
natural sentiments of humanity and benevolence. Such sentiments
are not derived from self-love but from a sense of identifying with
other human beings
Of course, promoting social utility is in our own self-interest, but acting
for the sake of promoting our own self-interest is not a good enough
reason for acting in a moral way
22
23
24