David Hume

“Review of New Essays on David Hume edited by Emilio Mazza and Emanuele Ronchetti"

by Angela Coventry

Hume Studies 33:2 2007

"Locke, Hume, and the Idea of Causal Power"

by Angela Coventry

Locke Studies 2003 (3), 93-112

“A Re-examination of Hume’s Debt to Newton”

by Angela Coventry

Ensaios Sobre Hume (II Colóquio Hume), Universidade Federal de Minas Gerais, Belo Horizonte, 2005

“Review of Projection and Realism in Hume’s Philosophy by P.J.E Kail"

by Angela Coventry

The Notre Dame Philosophical Review, July 2008

“The Delicate Causalist: Reply to My Critics”

by Angela Coventry

Manuscrito — Revista Internacional de Filosofia, v. 32, n.2, Jul.-Dec. 2009

"Hume's System of Space and Time"

by Angela Coventry

Logical Analysis and History of Philosophy 13, 2010

“Critical Review of Recent Introductory Works on Hume”

by Angela Coventry

Hume Studies, 2010 (36), 217-225

“Hume’s Empiricist Inner Epistemology: A Reassessment of The Copy Principle”

by Angela Coventry

(co-authored with Tom Seppalainen) in The Continuum Companion to Hume, edited by A. Bailey and D. O’Brien, Continuum Books, 2012

David Hume and Copernicanism

by Silvia Manzo

Tasset, José L. “Vivir sin religión.” Ferrol-Análisis 20 (2006): 272-79.

by Jose L. Tasset

Tasset, José L. “Vivir sin religión.” Ferrol-Análisis 20 (2006): 272-79.

Manifiesto ético en favor del ateísmo. Manifiesto ético en favor del ateísmo.

Sextus, Montaigne, Hume: Exercises in Skeptical Cartography

by Brian Ribeiro

The Modern Schoolman 87 (2009): 7-34.

Despite their divergences, I argue that Sextus, Montaigne, and Hume are committed to several substantive points of... more Despite their divergences, I argue that Sextus, Montaigne, and Hume are committed to several substantive points of commonality and that these commonalities justify us in speaking of them as belonging to a unitary Pyrrhonist tradition. In this tradition, Pyrrhonizing doubt serves to chart the boundary of that-which-resists-doubt, thereby simultaneously charting the shape of that complex of nature and custom which constitutes the bedrock of human life—the life that remains after doubt has done its worst.

Virtù e sentimenti morali in Hume

by Alessio Vaccari

Hume as a Trope Nominalist

by Jani Hakkarainen

I will give this paper at the panel on nominalism and relations in Hume Conference, Calgary, July 18-22, 2012.

Custom of Conformity towards Exploitation

by Mark Jason Flores

Musings on Hume's Treatise

by Kile Jones

Sympathetic Spectators: Henry Fuseli's Nightmare and Emma Hamilton's Attitudes

by Andrei Pop

published in "Art History", Vol.34, No.5 (November 2011), 934-957

I argue that Fuseli's Nightmare, like Lady Hamilton's Attitudes, attempts to convey the experience of dreaming rather... more I argue that Fuseli's Nightmare, like Lady Hamilton's Attitudes, attempts to convey the experience of dreaming rather than the propositional content of a dream. This can only be inferred analogically, makes both forms of classicism ancestors of the modern liberal view of social life as inscrutable privacies that interact in public.

Hume e as teorias morais vulgares

by Marco Antonio Azevedo

Princípios, Natal,18, 29, 2011: 321-338.

Quais são as teorias vulgares da moralidade criticadas por Hume na famosa passagem is-ought? Quais eram seus... more Quais são as teorias vulgares da moralidade criticadas por Hume na famosa passagem is-ought? Quais eram seus defensores? Neste ensaio, trato de algumas diferenças entre Hume e Hutcheson que podem iluminar algumas respostas. Hume, ao contrário de Hutcheson, combateu toda forma de separação da natureza humana em componentes naturais e divinos. O conceito de simpatia cumpre uma função essencial nesse aspecto. Há bons indícios de que o jovem Hume adotou no Tratado uma estratégia abertamente crítica a todas as teorias morais defendidas pelos pensadores, religiosos e moralistas de sua época. Isso inclui o voluntarismo contratualista, as éticas racionalistas, bem como as concepções religiosas influenciadas pelo dogmatismo evangélico escocês. Nisso Hume distanciou-se de Hutcheson, pois sua crítica também incluía as visões influenciadas pelas teorias do direito natural com referência na providência divina. A passagem is-ought sinaliza essa intenção. Todavia, todo esse ímpeto juvenil resultou numa série de maus resultados pessoais, o que o levou, na maturidade a mitigar sua agressividade filosófica e a adotar, em seus escritos, uma atitude mais equilibrada.

The self: social construct or neurobiological system?

by Philipp Rau

Empirically informed accounts of the origin of selfhood tend to subscribe to one or the other of two competing schools... more Empirically informed accounts of the origin of selfhood tend to subscribe to one or the other of two competing schools of thought: (1) social constructionism about the self or (2) individualistic theories that locate the origin of the self in the cognitive system of the individual organism. According to social constructionism, it is only by the acquisition of socially instituted responses (specifically, of language) that the individual constructs a self. Thus, G. H. Mead holds that social processes are a necessary condition for the ability to recognize oneself as an object (self-objectification), and for an integrated sense of self to emerge.
I shall oppose such purely social constructionist accounts of the self with a neuro-cognitive theory of selfhood. Drawing on work by neuroscientists and neurophilosophers (A. Damasio, P. S. Churchland), I shall argue that the self is at least in part constituted pre-socially, at the level of the individual, by the self-representational capacities of the mammalian brain. The integration of the self and the capacity for self-objectification will be shown to have a neurobiological origin. This account will be defended against objections that neuro-cognitive theories of selfhood are empirically false or explanatorily poor.
But while neuro-cognitive theories of the self deny that the self is purely social in origin, this does not entail that the self is not shaped by our social interactions. Evidence from both developmental psychology and neuroscience (Decety & Chaminade) suggests that social interactions do play a role in the shaping of the self in human development. It will be proposed, therefore, that a ‘multi-dimensional account’ (D. Zahavi) of the self should include both neurobiological and social factors, without however imperilling the priority of the neurobiology of selfhood over its social psychology.

Edmund Burke's Moral Traditionalism

by Markus Haller

The Scottish Enlightenment and the politics of Abolition

by Glen Doris

PhD Thesis, History, Research Institute of Irish and Scottish Studies. University of Aberdeen. Successfully examined 2011.

Available through the University of Aberdeen library.

This thesis examines the relationship between Scottish Enlightenment philosophy and Abolitionist activism. This work... more This thesis examines the relationship between Scottish Enlightenment philosophy and Abolitionist activism. This work asserts that Scottish philosophers opposed legislative Abolition, and that Henry Dundas’s ‘gradual’ amendment to Wilberforce’s 1792 Slave Trade bill was partly motivated by fear of radical change. This amendment has been acknowledged by many as the reason the Slave Trade was allowed to continue, despite public disapprobation, until 1807. First, by examining the writings of those Scottish Enlightenment thinkers critical of slavery, this work demonstrates that their ideas were largely theoretical and lacked engagement with the problem of slavery in British society. Second, in examining why, when their writings against slavery have been so lauded, they made so little a direct contribution to the Abolitionist movement, this thesis explores the Scottish Enlightenment theory of spontaneous order in the generation of social institutions. Drawing upon the warnings of some of these Scottish literati, this thesis will argue that their belief in spontaneous order encouraged them to view any attempt at altering social structures (such as the Slave Trade) through legislation as dangerous innovations that should be opposed by enlightened thinkers and politicians. This thesis next examines the parliamentary debates surrounding the 1792 Abolition bill, highlighting the similarities between the Scottish Enlightenment polemic against radical change and the arguments of those opposing Wilberforce’s Slave Trade bill. MPs embraced Dundas’ gradual Abolition idea despite petitions in support of the original bill signed by their constituents, the views of whom were considered secondary to their own judgement on such matters. That the 1792 failure of Abolition was not due to a denial of the principle of ending slavery but a rejection of abrupt change demonstrates that the Scottish Enlightenment, through the agency of Dundas, encouraged delaying the abolition of the Slave Trade for fifteen years.