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David hume an enquiry into human understanding essay on the copy theory
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In this essay, I will argue that Hume’s response to the “missing shade of blue” example is satisfactory. Firstly, I shall explain Hume’s account of the relationship between impressions and ideas and the copy principle. I shall then examine the “missing shade of blue” and its relation to this account. I shall then explore Hume’s response to his own counter-example and evaluate his position by considering possible objections and responses to his view. I shall then show why Hume’s response to the “missing shade of blue” example is satisfactory.
Hume argues that perception can be divided into two types: impressions and ideas. He states that impressions are our first-hand perception, using all of our senses and emotions to experience them (Hume 2012, 8). For example, an impression of a sensation would be experiencing pain and an impression of reflection would be experiencing anger. Hume states that an idea is thinking about an impression. You cannot use your senses to experience the sensation or emotion, you are just simply reflecting on your experience (Hume 2007, 13). For example, thinking about the pain you felt when you stubbed your toe or thinking about how angry you felt when your football team lost. Hume argues that our thought is limited. He argues that when we imagine things such as an orange sea, we are simply joining two consistent ideas together. Hume argues that ‘all our ideas or more feeble perceptions are copies of our impressions or more lively ones’ (Hume 2007, 13). This is called the Copy Principle.
Hume supports his claim with two arguments. Firstly, he states that when we reflect on our thoughts, they always become simple ideas that we copied from a first-hand experience of something, thus the idea has been copie...
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...sions and ideas. This is because it acts as a counter-example to this account. I believe that Hume’s response to the “missing shade of blue” is satisfactory because the arguments of atomism and the non-genetic thesis are more convincing than Morreall’s objection. The two arguments cause the “missing shade of blue” to no longer be a counter-example.
Word Count: 1497
Works Cited
Fogelin R. J. (1984) ‘Philosophy and Phenomenological Research’, International Phenomenological Society, Vol. 45, No. 2, pp. 263-271
Hume, D. (2007) An Enquiry Concerning Human Understanding. New York: Oxford University Press
Hume D. (2012) A Treatise of Human Nature. Seattle: Loki’s Publishing
Morreall, J. (1982) ‘Philosophy and Phenomenological Research’, International Phenomenological Society, Vol. 42, No.3, pp. 407-415
Noonan, H. (2007) Hume. Oxford: One World Publications
SALAMUCHA, AGNIESZKA. Forum Philosophicum: International Journal for Philosophy, Spring2009, Vol. 14 Issue 1, p166-168, 3p
His claim is that the mind is merely a bundle of perceptions that derive ultimately from sensory inputs or impressions. He follows on to say that ideas are reflections of these perceptions, or to be more precise, perceptions of perceptions, therefore can still be traced back to an original sensory input. Hume applied this logic to the perception of a ‘self’, to which he could not trace back to any sensory input, the result was paradoxical, thus he concluded that “there is no simplicity in (the mind) at one time, nor identity in different; whatever natural propension we might have to imagine that simplicity and
Man takes note of the consequences his actions have, and form his habits accordingly. Impressions are more lively and forcible due to experiencing an action, while ides/thoughts are less forcible and less lively because they are only reflections and only thinking of an action. Hume explains this in, “Impression, then, I mean all our more lively perceptions…Love, or hate, see, or feel...and impressions are distinguished from ideas, which are the less lively perceptions.” Hume also explains in the next quote explains that impressions or sense are superior to ideas alone, “…all our ideas or more feeble perceptions are copies of our impressions or more lively ones…first, when we analyze our thoughts or ideas… they resolve themselves into such simple ideas as were copied from a precedent feeling or sentiment.”
All of these arguments effectively convey Hume’s beliefs that passion plays the dominant role in motivating action, and that reason is merely a “slave of the passions.” Hume describes how reason cannot hold control over passion’s motivational influence nor can it resist it. He illustrates the idea that one cannot use the power of reason to criticize or praise passions.
...ernational Journal Of Applied Philosophy 21.1 (2007): 1-24. Academic Search Complete. Web. 4 Feb. 2014.
Wittgenstein, Ludwig; G. E. M. Anscombe, P.M.S. Hacker and Joachim Schulte (eds. and trans.). Philosophical Investigations. 4th edition, Oxford: Wiley-Blackwell, 2009. Print.
I follow David Hume’s logic in my thinking. Hume, and I, are skeptical empiricists, we believe in doubting everything. All we know are our perceptions, or as he called it our sense impressions. For example, when I see a red car I may see the color red, a metal door, and glass headlights among many other impressions. This makes up, in my mind, the idea of the car. I know the car is there because I can perceive it at that exact moment. However, the moment after the car passes, these sense impressions turn into memories in my mind.
From the distinction of perceptions, Hume created his ‘microscope’ in order to trace all ideas back to impressions. He did this to search for the limits. If an idea could not be traced back to its impression, it was too abstruse. Hume separated the objects of human reason into two categories. First, the relation of ideas, which represented all that is ‘a priori’. Secondly, he created the category of matters of fact. Matters of fact made up the ‘a posteriori’ piece of the spectrum of reason. Matters of fact are contingent, meaning they could be otherwise.
Before Hume can begin to explain what morality is, he lays down a foundation of logic to build on by clarifying what he thinks the mind is. Hume states that the facts the mind sees are just the perceptions we have of things around us, such as color, sound, and heat (Hume, 215). These perceptions can be divided into the two categories of ideas and impressions (215). Both of these categories rely on reason to identify and explain what is observed and inferred. However, neither one of these sufficiently explains morality, for to Hume, morals “. . .excite passions, and produce or prevent actions” (216)....
In conclusion, I believe that Hume thinks that reason, while not completely useless, is not the driving force of moral motivation. Reasons are a means to sentiments, which in turn are a means to morality, but without reasons there can be still sentiments. There can still be beauty. Reasons can not lie as the foundation of morality because they can only be true or false. It can not be because of truth or falsity that I find a particular song to be joyful. I find that song to be joyful because of the sentiments it stirs inside my mind. Reasons can not be a foundation because they do not explain human emotions or sentiments, only statements. And truth statements, no matter what their intentions or interpretations, can not exist in morality because of the aforementioned considerations.
After reading Berkeley’s work on the Introduction of Principles of Human Knowledge, he explains that the mental ideas that we possess can only resemble other ideas and that the external world does not consist of physical form or reality but yet they are just ideas. Berkeley claimed abstract ideas as the source of philosophy perplexity and illusion. In the introduction of Principles of Human Knowledge,
Hume uses senses, like Descartes, to find the truth in life. By using the senses he states that all contents of the mind come from experience. This leads to the mind having an unbound potential since all the contents are lead by experiences. The mind is made up two parts impressions and ideas. Impressions are the immediate data of the experience. For example, when someone drops a book on the desk and you hear a loud sound. The sight of the book dropping and hitting the desk is registered by an individual’s senses- sight, sound, feeling. Hume believes there are two types of impressions, original and secondary impressions. Original impressions are based on the senses,
“The great variety of Taste, as well as of opinion, which prevails in the world, is too obvious not to have fallen under every one’s observation”(text pg 255), Hume states in his opening. He then points out, “Every voice is united in applauding,”(text pg 255) all kinds of values like “elegance” and “simplicity” that are supposedly seen in an object. Hume conveys the idea that every person has their own unique tastes in art, and they all seem to agree on the aesthetic value of an object. He then brings in the critic who analyzes the pieces of the object and proposes that all previous judgments were not accurate. Hume says, “But when the critic comes to particulars, this seeming unanimity vanishes”(text pg 255).
Hume on the other hand, he believes that there is also two principles to his argument as well. First, “the capacity of the mind is limited, and can never attain a full and adequate conception of
David Hume, following this line of thinking, begins by distinguishing the contents of human experience (which is ultimately reducible to perceptions) into: a) impressions and b) ideas.