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David hume personal reflection
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David Hume, the insightful philosophical wonderer who asks the questions about ourselves the limitations we are bound to, and what truly makes human beings what we are. In specific Hume is trying to persuade us into the understanding of matters of fact, in which we base our lives upon and form habits towards certain things and how we grow accustom to other things surrounding us. After all, we do not know how things are going to turn out to be, we can only assume from previous experiences we have had, that things will turn out the same as they did in past through cause and effect and in Hume’s words custom and habit.
Hume starts off by differentiating between Impressions and ideas, both are perceived through our minds but according to Hume impressions are formed by the actual sensory experiences we achieve by experiencing things first hand. While ideas are just the remains left of our impression and are now just a fleeting memory of the past. Hume explains it as the copy thesis; “…all our ideas or more feeble perceptions are copies of our impressions or more lively ones.” (13) I can say for example; having sex on first experience leaves a lasting impression through the senses and emotions on what sex is really like and becomes a powerful vivid experience. They’re on after, having the idea of sex is only as powerful as the memory of your impression of it, and cannot be as vivid or as powerful as the impression you first had with the experience. A person, who has not had the experience of sex, cannot say with all honesty that they know what sex is like. Even if they have the idea of sex through impression they get from watching pornography or by any other means, they still lack a sufficient understanding that a real impression of ...
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...e a form of custom or habit. Hume believes knowledge of matters of fact is held within one’s own beliefs and is bound to the force of custom in which your mind unwillingly conceives the things around us to build an association of ideas that results in the belief of something.
With accordance to Hume, knowledge is just a belief, something that humans have been mistaken with in the past, leaving room for being unsatisfied with an answer that can potentially be unjustified. The world we live in is ever so changing, and with gradual time even the most constant of things can be susceptible to change, like the matter of fact that the world continues to spin on an axis. David Hume sought for the answer to how our minds work and may have actually attained some of those answers, but with all his success, he may have just arrived at as many questions as he did answers.
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...
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
Locke and Hume have similar concepts surrounding knowledge and how it is obtained. They both explain that knowledge is not innate, and that you are not born with knowledge already within you but that you gain it through your sense impressions. Locke states that “ men, barely by the use of their natural faculties, may attain to all the knowledge they have, without the help of any innate impressions.” He follows this statement by explaining that it would be wrong to assume that the idea of colors were innate when God gave a person the ability to experience and discover colors through the eyes. One of Locke’s arguments for his idea that knowledge is not innate is the concept of general assent. If ideas were innate then there would be certain things
In this section, Hume begins by categorizing knowledge into types: relations of ideas and matters of fact. Relations of ideas are knowable a priori and negating such a statement would lead to a contradiction, and matters of fact are knowable a posteriori, or through experience, and the negation would not be a contradiction. While relations of ideas are generally used in mathematics, matters of fact are significant in determining how one experiences the world; the beliefs an individual has are formed through his experience, thus making cognition a matter of fact.... ... middle of paper ...
In An Inquiry Concerning Human Understanding, David Hume demonstrates how there is no way to rationally make any claims about future occurrences. According to Hume knowledge of matters of fact come from previous experience. From building on this rationale, Hume goes on to prove how, as humans we can only make inferences on what will happen in the future, based on our experiences of the past. But he points out that we are incorrect to believe that we are justified in using our experience of the past as a means of evidence of what will happen in the future. Since we have only experience of the past, we can only offer propositions of the future. Hume classifies human into two categories; “Relations of Ideas,” and “Matters of Fact.” (240) “Relations of ideas” are either intuitively or demonstratively certain, such as in Mathematics (240). It can be affirmed that 2 + 2 equals 4, according to Hume’s “relations of ideas.” “Matters of fact” on the other hand are not ascertained in the same manner as “Relations of Ideas.” The ideas that are directly caused by impressions are called "matters of fact". With “matters of fact,” there is no certainty in establishing evidence of truth since every contradiction is possible. Hume uses the example of the sun rising in the future to demonstrate how as humans, we are unjustified in making predictions of the future based on past occurrences. As humans, we tend to use the principle of induction to predict what will occur in the future. Out of habit, we assume that sun will rise every day, like it has done in the past, but we have no basis of actual truth to make this justification. By claiming that the sun will rise tomorrow according to Hume is not false, nor is it true. Hume illustrates that “the contrary of every matter of fact is still possible, because it can never imply a contradiction and is conceived by the mind with the same facility and distinctness as if ever so conformable to reality” (240). Just because the sun has risen in the past does not serve as evidence for the future. Thus, according to Hume, we are only accurate in saying that there is a fifty- percent chance that the sun will rise tomorrow. Hume felt that all reasoning concerning matter of fact seemed to be founded on the relation between cause and effect.
David Hume in An Enquiry Concerning Human Understanding and Benedict De Spinoza in The Ethics run noteworthy parallels in about metaphysics and human nature. Spinoza and Hume share opinions of apriori knowledge and free will. For human nature, similar concepts of the imagination and morality arise. Although both philosophers derive similar conclusions in their philosophy, they could not be further distanced from one another in their concepts of God. Regarded as an atheist, Spinoza argues that God is the simple substance which composes everything and that nothing is outside of this simple substance. Hume rejects this notion completely and claims that nothing in the world can give us a clear picture of God. Hume rejects the argument from design
In Part II of David Hume’s Dialogues of Natural Religion, Demea remarks that the debate is not about whether or not God exists, but what the essence of God is. (pg.51) Despite this conclusion in Part II, in his introduction to the Dialogues Martin Bell remarks that the question of why something operates the way it does is quite different from the question why do people believe that it operates the way it does. (pg. 11) This question, the question of where a belief originates and is it a valid argument, is much of the debate between Hume’s three characters in the Dialogues. (pg. ***)
Hume began his first examination if the mind by classifying its contents as Perceptions. “Here therefore [he divided] all the perceptions of the mind into two classes or species.” (27) First, Impressions represented an image of something that portrayed an immediate relationship. Secondly, there were thoughts and ideas, which constituted the less vivid impressions. For example, the recalling of a memory. From this distinction, Hume decreed that all ideas had origin within impressions.
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. Sentiments such as beauty, revenge, pleasure, pain, create moral motivation, and action, and are immune to falsity and truth. They are the foundation for which morals are built, and exist themselves apart from any reasoning. Thesis: In moral motivation, the role of sentiment is to drive an intrinsically instilled presence within us to examine what we would deem a moral act or an immoral act, and act accordingly, and accurately upon the sentiments that apply. These sentiments may be assisted by reasons, but the reason alone does not drive us to do what we would feel necessary. They can only guide us towards the final result of moral motivation which (by now it’s painfully clear) is sentiment.
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,
Like John Locke, Hume believed that at birth people were a blank slate in terms of mental perception but his perspective was that humans do have one advantage: reason. Hume believed that everyone has the ability to reason with the natural order of the world and that it is this ability that separates us from other animals. However, Hume argues “against the rationalists that, although reason is needed to discover the facts of any concrete situation and the general social impact of a trait of character or a practice over time, reason alone is insufficient to yield a judgment that something is virtuous or vicious” (Hume’s Moral Philosophy). It is this distinction that separates him from some of his compatriots in terms of what he considers to be the drive of the whole of
Hume is the creator of two different perceptions that reside in the human mind, ideas and impressions. Impressions are more simply put as the root of all ideas, according to Hume. “… all our more lively perceptions, when we hear, or see, or feel, or love, or hate, or desire, or will.”(Cahn) We create our own ideas off of impressions that Hume says are, “…less forcible and lively…” (Cahn) Ideas must come after an impression because “what never was seen or heard of may yet be conceived.” (Cahn) So, Hume’s claim is that not all of our ideas are like impressions, but, that every idea depends on an impression. We can have an idea if and only if we first had the impression that the idea is perceived from. Not all ideas and impressions come to our minds directly from the senses, but are composed of much smaller particles in the mind that are like copies of what has come through sensory experience.
Hume held the belief that all the contents of the human mind were derived through experience only. He divided the mind’s perceptions into two groups, impressions and ideas. He declared that “the difference betwixt these consists in the degrees of force and liveliness with which they strike upon the mind” (Hume, pg. 10). Impressions are those perceptions which are the most strong, “which enter with most force and violence” (Hume, pg. 10), while ideas are their “less forcible and lively” counterpart. Impressions are directly experienced, they result from inward and outward sentiments. Ideas, conversely, are copying mechanisms which reproduce sense data. They are formulated based upon the previously perceived impressions “By ideas, I mean the faint images of these in thinking and reasoning” (Hume, pg. 10).
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.
For instance, a blind person will have no idea of color, nor a deaf person has an idea of sounds. Hume, like Locke, denies the existence of innate ideas. However, he does extend the meaning of “idea” as indicating all perceptions, sensations, passions, and