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David hume's empiricism
David Hume theory of empiricism
David hume's empiricism
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Inconsistencies in Hume's Empirical Thought
In his Enquiry Concerning Human Understanding, David Hume attempts to uncover the ultimate truth about where our knowledge comes from. This leads him to suggest that all our ideas and knowledge arise from outward experiences and sensations. He attempts to prove this by solving the "problem of induction." I disagree with Hume's ideas, and in this essay I will explain why. I shall begin by explaining the problem of induction, and the sceptical doubts Hume raises concerning the inductive process. I will then explain how Hume solves the problem. Finally, I will conclude by offering a critique of Hume's doctrine, and explain why I find it to be inconsistent.
In order to understand Hume's problem of induction, it is first necessary to understand the principles upon which it stands. At the outset of his work, Hume declares that "all our ideas or more feeble perceptions are copies of our impressions or more lively ones."1 He justifies this statement by two arguments. Firstly, he analyzes the roots of our knowledge, and discerns that all knowledge has its origins in "a precedent feeling or sentiment"2 To Hume, even the idea of God is derrived from a prior sensation. He argues that we can have an idea of God simply by augmenting our ideas of wisdom and goodness. Essentially, we can multiply the goodness that we sense or experience up to infinity, in order to have an idea of God. Secondly, Hume states that all knowledge must come from sensations. To illustrate this, he uses the example of a blind man. A blind man will have no idea or impression of the colour blue. Since he has never seen blue, let alone colour, there is no possible way for him to know what blue is. Thu...
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...tions, Iran; [no date available]
Steinberg, Eric [ed]. David Hume: An Enquiry Concerning Human Understanding. Second Edition. Hackett Publishing Company, Indianapolis; 1977
De Sousa, Ronnie. http://www.chass.utoronto.ca/~sousa/PHL100/hume1.html As of Friday April 9th.
De Sousa, Ronnie. http://www.chass.utoronto.ca/~sousa/PHL100/hume1.html As of Friday April 9th.
1 Steinberg, Eric [ed.] David Hume: An Enquiry Concerning Human Understanding. P. 11
2 Ibid. P. 11
3 Ibid. P. 14
4 Ibid. P. 15
5 Hume must be referring to a perfect 360-degree circle or 180-degree triangle
6 Ibid. P. 15
7 Ibid. P. 16
8 Ibid. P. 16
9 Ibid. P. 17
10 Ibid. P. 19
11 Ibid. P. 21
12 I'm assuming here that no one has been able to sustain self-propelled flight.
13 As-Sadr, Muhammad Baqir. Our Philosophy. P. 52
Hume's analyses of human apprehension and of causality were the most penetrating up to his time and continue to have great influence. Contemporary Spanish philosopher Xavier Zubiri (1893-1983) has examined both and identified three underlying errors: (1) the failure to recognize that there are three stages of human intellection, and especially that the first, primordial apprehension, has quite unique characteristics; (2) the attempt to place an excessive burden on the content of impressions while ignoring what Zubiri terms their 'formality of reality'; and (3) the failure to recognize that functionality, not causality, is the basis for most of our knowledge. Causal chains in general cannot be adequately known, and therefore are not and cannot be the basis of our knowledge of the external world. Only in the area of persons and morality does causality play a critical role.
Regardless of the disagreement between both schools of philosophy that Rene Descartes and David Hume founded, Descartes’s rationalism and Hume’s empiricism set the tone for skepticism regarding knowledge. Rene Descartes rationalism served to form a solid foundation for true knowledge. Although Descartes reaches an illogical conclusion, his rationalism was meant to solve life’s problem by trusting and using the mind. David Hume’s empiricism serves to be the true blueprint on how humans experience the mind. Hume’s empiricism shows that the world only observes the world through their own sense and that there are no a priori truths. For that reason it became clearer that David Hume’s empiricism explains and demonstrates that it is the better way
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.
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)
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
As humans, a crucial way we attempt to understand how the world around us works is by using previous experiences or evidence from our senses to make predictions about the future. However, how do we know that these predictions are accurate? How are we supposed to know whether future observations and experiences will resemble those of the past? In this essay, I plan to explain what induction is and Hume’s “Problem of Induction”: how he thinks that our beliefs about the future that are based on the past are unjustified. After that, I will present two arguments that he offers against his Problem of Induction, and show how they fail in counterarguing his claim.
Hume’s discussion of God in An Enquiry Concerning Human Understanding does not explicitly state whether or not God exists, his idea of God is also one based on Him being infinite, good, and intelligent as well. Hume’s discussion of the idea of God, “arises from reflecting on the operations of our own mind, and augmenting” His qualities. The idea of God with all his attributes is thus one based on copies of sentiments or feelings. After all, ideas come from sense perception. Yet, one cannot have a sense impression of God, since He is a metaphysical idea. He therefore does not
... 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 distinguishes two categories into which “all the objects of human reason or enquiry” may be placed into: Relations of Ideas and Matters of Fact (15). In regards to matters of fact, cause and effect seems to be the main principle involved. It is clear that when we have a fact, it must have been inferred...
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)....
Before we can begin to discuss Hume and the “problem of induction”, let 's
David Hume is a very famous philosopher for the methods that he takes to attack certain objects that he has a strong opinion on. He is the type of philosopher that will attack some of the simple things that we accept as humans and have grown to believe over time. He questions the validity of these arguments in regards to the methods that one took to arrive at their desired conclusions. He most notably takes a deeper look into induction and generalization. Induction is basically moving from some type of fact to formulate a specific conclusion about something. Generalization, on the other hand, is making broad assumptions on things usually with insufficient evidence. These two distinct points are the basis of David Hume’s argument expressed in, “An Inquiry Concerning Human Understanding.” The main question that he poses is whether inductive reasoning overall can lead one to gain knowledge.
Every educator has their own thoughts and ideas about education, educational processes, and what they feel is the best way to educate students of today and tomorrow. These philosophies are built on the individual’s personal experiences and beliefs. My philosophy is like that of many new teachers, eclectic. There are ideas of many philosophies that I agree with and just as many that I disagree with. Teachers are as diverse as the students they teach. I believe that it takes a combination of several philosophies to reach each student in a classroom.
Becoming a teacher has always been one of my goals in life. What motivates me to become a teacher is that I love to help and teach children new things in life. I try to do this in a very unique way. I love to see kids happy. I think that being a teacher is a very rewarding job. Teachers should try to teach their students new things with a positive attitude, with enthusiasm and interest. Giving more attention to students of younger ages is especially important. It is a good feeling to see students become knowledgeable in all aspects and to prepare students to be successful for the good of society.
Teachers should be nontraditional, but still have traditional values. We as professionals should keep learning and to make learning exciting no matter what philosophy or theory we use. We are there to enrich the students’ life, to make learning exciting.