A Treatise of Human Nature (Google eBook)

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Penguin Books, 1874 - Knowledge, Theory of - 677 pages
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Page 170 - For my part, when I enter most intimately into what I call myself, I always stumble on some particular perception or other, of heat or cold, light or shade, love or hatred, pain or pleasure. I never can catch myself 'at any time without a perception, and never can observe anything but the perception.
Page 109 - The understanding seems to me not to have the least glimmering of any ideas which it doth not receive from one of these two. External objects furnish the mind with the ideas of sensible qualities, which are all those different perceptions they produce in us; and the mind furnishes the understanding with ideas of its own operations.
Page 34 - When therefore we quit particulars, the generals that rest are only creatures of our own making, their general nature being nothing but the capacity they are put into by the understanding of signifying or representing many particulars. For the signification they have is nothing but a relation that by the mind of man is added to them.
Page 138 - The ideas of Sense are more strong, lively, and distinct than those of the Imagination; they have likewise a steadiness, order, and coherence, and are not excited at random, as those which are the effects of human wills often are, but in a regular train or series the admirable connexion whereof sufficiently testifies the wisdom and benevolence of its Author.
Page 64 - Words become general by being made the signs of general ideas; and ideas become general by separating from them the circumstances of time and place and any other ideas that may determine them to this or that particular existence. By this way of abstraction they are made capable of representing more individuals than one: each of which, having in it a conformity to that abstract idea, is (as we call it) of that sort.
Page 33 - ... ideas are general when they are set up as the representatives of many particular things : but universality belongs not to things themselves, which are all of them particular in their existence, even those words and ideas which in their signification are general.
Page 392 - Our foregoing method of reasoning will easily convince us, that there can be no demonstrative arguments to prove, that those instances, of which we have had no experience, resemble those, of which we have had experience.
Page 80 - This source of ideas every man has wholly in himself ; and though it be not sense, as having nothing to do with external objects, yet it is very like it, and might properly enough be called internal sense.
Page 297 - The comparison of the theatre must not mislead us. They are the successive perceptions only, that constitute the mind ; nor have we the most distant notion of the place where these scenes are represented, or of the materials of which it is composed.
Page 44 - It is evident the mind knows not things immediately, but only by the intervention of the ideas it has of them. Our knowledge, therefore, is real only so far as there is a conformity between our ideas and the reality of things.

About the author (1874)

David Hume was born in Edinburgh to a minor Scottish noble family, raised at the estate of Ninewells, and attended the University of Edinburgh for two years until he was 15. Although his family wished him to study law, he found himself unsuited to this. He studied at home, tried business briefly, and after receiving a small inheritance traveled to France, settling at La Fleche, where Descartes had gone to school. There he completed his first and major philosophical work, A Treatise of Human Nature (1739--40), published in three volumes. Hume claimed on the title page that he was introducing the experimental method of reasoning into moral subjects, and further that he was offering a new way of seeing the limits of human knowledge. Although his work was largely ignored, Hume gained from it a reputation as a philosophical skeptic and an opponent of traditional religion. (In later years he was called "the great infidel.") This reputation led to his being rejected for professorships at both Edinburgh and Glasgow. To earn his living he served variously as the secretary to General St. Clair, as the attendant to the mad Marquis of Annandale, and as the keeper of the Advocates Library in Edinburgh. While holding these positions, he wrote and published a new version of his philosophy, the two Enquiries, and many essays on social, political, moral, and literary subjects. He also began his six-volume History of England from the Roman Invasion to the Glorious Revolution (1754--62), the work that made him most famous in his lifetime. Hume retired from public life and settled in Edinburgh, where he was the leading figure in Scottish letters and a good friend to many of the leading intellectuals of the time, including Adam Smith and Benjamin Franklin. During this period, he completed the Dialogues Concerning Natural Religion, which he had been working on for more than 25 years. Hume first worked on the Dialogues in the middle of his career, but put them aside as too provocative. In his last years he finished them and they were published posthumously in 1779. They are probably his best literary effort and have been the basis for continuous discussion and debate among philosophers of religion. Toward the end of Hume's life, his philosophical work began to be taken seriously, and the skeptical problems he had raised were tackled by philosophers in Scotland, France, and finally Germany, where Kant claimed that Hume had awakened him from his dogmatic slumbers. Hume was one of the most influential philosophers of modern times, both as a positive force on skeptical and empirical thinkers and as a philosopher to be refuted by others. Interpreters are still arguing about whether he should be seen as a complete skeptic, a partial skeptic, a precursor of logical positivism, or even a secret believer.

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