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Hume S theory of knowledge
David hume (1711–76). an enquiry concerning human understanding.the harvard classics. 1909–14
David hume epistemology
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Everyone will easily agree that there is a noticeable difference between the perceptions of the mind. David Hume recognises these differences and divides the mental contents into two classes, which are ideas, and impressions. Hume has provided arguments in order to support his claim of the ‘Copy Principle’, which state that ideas are copies of impressions, and every idea is derived from an impression. He proposes this principle, in an attempt to explain how we form the beliefs about the world. While his claim is wildly accepted by many philosophers, there are still problems to his principle which Hume ignored as something insufficient. By analysing sections 2 of David Hume’s “Enquiry Concerning Human Understanding”, we are able to distinguish …show more content…
Impression is vivid and lively, whereas ideas arise from the reflection of our impressions, and they are less forceful than impression. Impressions on some circumstances such as in sleep, fever or madness are mistaken for ideas, because they are so weak. On the other hand, ideas in those situations are often mistaken as equivalent to impressions. Hume argues that new complex ideas are derived from the combination of simple ideas, which were copied from earlier feelings, or sensations. To support his argument, he proposed the “Copy principle”, which states that all ideas are copied from impressions. Ideas built from impression can arise independently of their impressions, and each of them is distinct from the others. Hume offers two …show more content…
If someone has seen all shades of blue except one, and they are presented with a spectrum of blue with this one shade missing, using their imagination, they will be able to form an idea of that shade. Since this idea has not been copied from an impression, it contradicts the principle. Hume decline the example as something irrelevant, however we know it is not. If this counterexample of forming an idea of without deriving from an impression is possible, will it be possible for us to form other ideas without preceding impressions? This question is important, because Hume uses his principle repeatedly in his philosophy to test for ideas. I think this is an adequate response, since this sample is so singular. The possibility to unjustify his principle is
Hume was an empiricist and a skeptic who believes in mainly the same ideals as Berkeley does, minus Berkeley’s belief in God, and looks more closely at the relations between experience and cause effect. Hume’s epistemological argument is that casual
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.
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
Simply put, Hume believes that because we are incapable of perceiving the totality of existence and the natural laws that dictate it, we falsely connect events in an attempt to derive a visible rationale for everyday occurrences. Yet, given how precise actions and results are, they must be the product of a natural and necessary force --- which, coincidentally, is why we see what we think are connections in the world surrounding us.
... The psychological argument Hume proposes supports his claim, and also suggests the cyclic behavior human beings take. While his philosophical contributions are more extreme than Locke’s, Hume’s definition of liberty and the psychological component to his proposition provide an argument for proving all things are determined, but free will is still possible.
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.”
David Hume sought out to express his opinion on ethics in which sentiment is seen as the grounding basis for morality. These theories can be seen as a response to the theories proposed by philosophers where they believed reason is considered to be the basis for morality. In this following essay I will show how Hume provides an argument in favor of sentiment being the foundation of our morality, rather than reason. To do this, I will begin to outline Hume’s ethical theories, highlighting his main ideas for grounding morality on sentiment and bring up some possible counterarguments that might potentially weaken this argument.
Inductive reasoning is a process of applying logic in which conclusions are made from ideas, which are believed to be true most of the time. It is based on predictions and behavior.
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 Appendix I., Concerning Moral Sentiment, David Hume looks to find a place in morality for reason, and sentiment. Through, five principles he ultimately concludes that reason has no place within the concept of morality, but rather is something that can only assist sentiment in matters concerning morality. And while reason can be true or false, those truths or falsities apply to facts, not to morality. He then argues morals are the direct result of sentiment, or the inner feeling within a human being. These sentiments are what intrinsically drive and thus create morality within a being.
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,
In this essay Hume creates the true judges who are required to have: delicacy of taste, practice in a specific art of taste, be free from prejudice in their determinations, and good sense to guide their judgments. In Hume’s view the judges allow for reasonable critiques of objects. Hume also pointed out that taste is not merely an opinion but has some physical quality which can be proved. So taste is not a sentiment but a determination. What was inconsistent in the triad of commonly held belief was that all taste is equal and so Hume replaced the faulty assumption with the true judges who can guide society’s sentiments.
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.