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David humes argument essay
David hume an enquiry SKEPTICAL DOUBTS
Hume on miracles
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David Hume was a British empiricist, meaning he believed all knowledge comes through the senses. He argued against the existence of innate ideas, stating that humans have knowledge only of things which they directly experience. These claims have a major impact on his argument against the existence of miracles, and in this essay I will explain and critically evaluate this argument. In his discussion 'Of Miracles' in Section X of An Enquiry concerning Human Understanding, Hume defines a miracle as “a violation of the laws of nature and as a firm and unalterable experience has established these laws”1. Basically a miracle is something that happens which is contrary to what would happen given the structure of the universe. He also states that a miracle is a “transgression of a law of nature by a particular volation of the deity, or by the interposition of some invisible agent”2. Hume argues that it is impossible to deduce the existence of a deity from the existence of the world, and that causes cannot be determined from effects. One of the most important aspects of Hume's argument is his understanding of probability. Hume states that belief is often a result of probability in that we believe an event that has occurred most often as being most likely. In relation to miracles this suggests that miraculous events should be labelled as a miracle only where it would be even more unbelievable for it not to be. This is Hume's argument in Part 1 Of Miracles, he states that if somebody tells you that a miracle has occurred you do not have to physically go out and look at the evidence to determine it, all you really need to do is consider the concept of the miracle and if it is a violation of the laws of nature, we have to reason in acco... ... middle of paper ... ... Works Cited Beuchamp, Tom (ed), David Hume, An Enquiry Concerning Human Understanding, ( Oxford University Press 1999). Bricke, John, Mind and Morality, (Clarendon Press Oxford 1996). Geivett, R Douglas & Habermas, R Gary, In Defense Of Miracles, (InterVarsity Press, 1997). Houston, J, Reported Miracles- A Critique of Hume, (Cambridge University Press 1994). McGrew, Timothy, "Miracles", The Stanford Encyclopedia of Philosophy (Winter 2010 Edition), Edward N. Zalta (ed.), URL = . Norton, David (ed), The Cambridge Companion to Hume, (Cambridge University Press 1993) Taylor, Christopher, PY2901 Lecture , Lecture Handout (St Andrews 2011). http://www.humesociety.org/hs/issues/v16n1/fogelin/fogelin-v16n1.pdf http://www.infidels.org/library/modern/victor_reppert/miracles.html
Briggs, D. (2013). In age of Oprah, belief in miracles rises. Christian Century, 130(2), 15-16.
In David Hume’s essay, Why Does God Let People Suffer, he allows the reader to question if God exists in the world we live in with all the pain and suffering that goes on. Hume suggests that an all powerful God, such as the one most believe in, would not allow a world to exist with this much pain and suffering that goes on daily. Moreover, Hume basically argues that the existence of God is something that cannot be proven in the way in which scientists look for and gather proof about other scientific issues. In the following essay, I will demonstrate how David Hume feels that there is a God despite all the suffering and pain that exists in our world. “Is the World, considered in general, and as it appears to us in this life, different from what a Man or such a limited being would, beforehand, expect from a very powerful, wise, and benevolent Deity?” Additionally, Hume argues for the existence of an omnipotent God. According to the author, a world with this much evil in it, one can’t logically assume that there exists an all powerful God that knows everything. Interestingly, Hume simply argues that we can’t infer that there is a God that exists who is all knowing and all powerful with the tremendous amounts of evil that exists in the world. More importantly, Hume speculates on the creation of the universe. One hypothesis contends that the universe was created without good or malice. In other words, according to Hume, our universe was more likely created by something other than a God with good intentions. However, throughout the essay Hume presents arguments for the existence of God and against the existence of God. Hume further argues that humans would be able to comprehend an omniscient G...
Available at: http://www.infidels.org/library/historical/thomas_hobbes/leviathan.html Hume, David, 1772 (reprinted in 2004) An Enquiry Concerning Human Understanding (New York, Barnes and Noble)
Hume strongly depends on the laws of nature to disprove miracles because it is something that he knows will hold up through experience. Even if something happens that is extremely rare, for example, snow in June, we can disprove this as a miracle because it has been our experience in life that the weather is never constant and under extreme conditions we can get very cold weather during the summer. He is so skeptical against miracles, that he says he cannot even believe someone claiming to have witnessed a miracle, without first examining their reason for making such a claim.
In An Enquiry Concerning Human Understanding by David Hume, the idea of miracles is introduced. Hume’s argument is that there is no rational reason for human beings to believe in miracles, and that it is wrong to have miracles as the building blocks for religion. It is because the general notion of miracles come from the statement of others who claim to have seen them, Hume believes that there is no way to prove that those accounts are accurate, because they were not experienced first-hand. In order to believe a miracle, the evidence should be concrete, and something irrefutable. When there is any sort of doubt to a miracle, Hume says that any evidence that can be contrary to the proof of a miracle is merely evidence that the miracle did not happen, and it should be disproved. The only way a miracle can be proven is from the testimony of the person who had witnessed it, while any evidence against the miracle is something that defies the laws of nature. It falls upon the reputation of the witness to prove whether or not he or she actually observed a miracle, because a miracle can only be plausible when it is more likely than the opposing laws of nature. Hume’s reasoning in favour of miracles being insufficient events are also explanations as to why he believes miracles are not probable. First is the idea that human beings are not honest enough to be able to have possibly witnessed a miracle. Next is that human beings want to believe in the supernatural, and that desire allows us to believe in things that could never happen, simply because it would be wonderful and fantastical if that miracle actually did occur. Thirdly, the people who usually report sightings of a miracle are those who are uncivilized, or unsophisticated, so they ...
... and faith are not based solely on empirical evidence and absolute proof. It is the will to believe, the desire to see miracles that allows the faithful, to believe in the existence of miracles, not on any kind of sufficient evidence but on the belief that miracles can happen. Rather than Hume’s premise that a wise man proportions his belief in response to the eviddence, maybe a wise man would be better off, tempering his need for empirical evidence against his faith and his will to belief.
Hume is an empiricist and a skeptic. He develops a philosophy that is generally approached in a manner as that of a scientist and therefore he thinks that he can come up with a law for human understanding. Hume investigates the understanding as an empiricist to try and understand the origins of human ideas. Empiricism is the notion that all knowledge comes from experience. Skepticism is the practice of not believing things in nature a priori, but instead investigating things to discover what is really true. Hume does not believe that all a posteriori knowledge is useful, too. He believes “all experience is useless unless predictive knowledge is possible.” There are various types of skepticism that Hume differentiates, antecedent skepticism from consequent skepticism form his own skepticism that accounts for the limitations of the human kind while at the same time keeps our tendency to be excessive under check.
Similar to the definitions above the philosopher Hume (1711-1776) offered his own definition, that miracles are “a transgression of a law of nature by a particular volition of the deity” and Hume adds that a miracle could be defined as a “break in the natural order of events in the material world”. For the most part Hume puts forward that miracles are ‘impossible’ and that testimony to miracles should never be trusted. This can be seen in Hume’s first reason against the existence of miracles. He states that there has never been anyone attesting a miracle “of such unquestioned good-sense, education and learning, as to secure us against all delusion in themselves” and persuade us that a violation of a natural law is possible. Hume suggests that whenever anyone has witnessed a “miracle” they have been deluded into thinking so and ...
Hume, David. “A Treatise of Human Nature. Excerpts from Book III. Part I. Sect. I-II.”
Hume’s position on our experiences deciding our veracity follows the school of pragmatism by staying away from any conclusive ideals. Thus, his angle on empiricism melds with pragmatism on the level of determining one’s self’s existence. Similar to Descartes, he explains that even, and more often than not as per constant perception, metaphysical experience can mold one’s identity. “And were all my perceptions removed by death . . . I should be entirely annihilated, nor do I conceive what is farther requisite to make me a perfect nonentity” (2645). Based so heavily in perception, he further deduces that when “insensible during sleep” and all perception of environment lies dormant, existence may halt (2645).
It seems most appropriate, before having any mention of Hume’s philosophy, to briefly enunciate the concept of empiricism. Prior to Immanuel Kant’s solicitation of Transcendental Idealism, the schools of epistemological thought were divided into rationalism and the aforementioned empiricism. The former is the belief that knowledge is innate, and that logic and reason are the chief methods of acquiring that knowledge. Conversely, empiricists believe that knowledge is sensory, or experience, based; in essence, that human beings are tabula rasa. It is upon the latter end of this dichotomic spectrum that we find Hume’s epistemology; that of empiricism.
In the selection, ‘Skeptical doubts concerning the operations of the understanding’, David Hume poses a problem for knowledge about the world. This question is related to the problem of induction. David Hume was one of the first who decided to analyze this problem. He starts the selection by providing his form of dividing the human knowledge, and later discusses reasoning and its dependence on experience. Hume states that people believe that the future will resemble the past, but we have no evidence to support this belief. In this paper, I will clarify the forms of knowledge and reasoning and examine Hume’s problem of induction, which is a challenge to Justified True Belief account because we lack a justification for our beliefs.
Faith can be seen as miracles or close to it. Reason is essentially the method of hypothesis testing. With testing, an event that wasn 't planned for can sometimes occur, though scientists won’t likely jump to conclusions that that event was a miracle, they will try to come to an answer for what actually happened. Like Pascal says these aren 't the same and they do not contradict one another.
What Came First: The Chicken or the Egg? David Hume moves through a logical progression of the ideas behind cause and effect. He critically analyzes the reasons behind those generally accepted ideas. Though the relation of cause and effect seems to be completely logical and based on common sense, he discusses our impressions and ideas and why they are believed. Hume’s progression, starting with his initial definition of cause, to his final conclusion in his doctrine on causality. As a result, it proves how Hume’s argument on causality follows the same path as his epistemology, with the two ideas complimenting each other so that it is rationally impossible to accept the epistemology and not accept his argument on causality. Hume starts by explaining definitions of causes and characteristics that make up the popular definition of cause. Contiguity is the idea that things go together, or are results of each other. Whatever objects operate together as causes and effects are seen as contiguous. There are chains of causes that lead to every effect, whether or not they can be discovered they are presumed to exist. As Hume puts it, “Heat and light are collateral effects of fire, and the one effect may justly be inferred from the other” (160). Along with contiguity is the concept of succession. The cause must precede the effect. An object can be contiguous and occur prior to another without being its cause, a necessary connection between the two must be established. The relation of cause to effect does not depend on the known qualities of objects, but instead on the ideas of contiguity and succession, which are imperfect. Hume refutes the definition of cause as something productive of another, because cause and production are synonymous, and therefore one definition using the other is circular. Hume questions why it is necessary that everything whose existence has a beginning, should also have a cause. He also questions why particular causes must have such particular effects, and why is an inference drawn from one to the other. The statement that whatever has a beginning has also a cause of existence is not implied by any of the relations of resemblance, proportions in quantity and number, degrees of any quality, or contrariety; therefore, it is not able to be refutable using reason. Using that logic states that everything that exists must have a beginning, thus ne...
A Miracle may be considered as an event inconsistent with the constitution of nature, that is, with the established course of things in which it is found. Or, again, and event in a given system which cannot be referred to any law, or accounted for by the operation of