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David Hume: essays
Comparison between Hume and Locke
David Hume: essays
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In the Introduction of the Treatise, Hume states that many sciences are closely related and depend on the science of man, namely knowledge of human nature. Any inquiry is a human inquiry, in his word, “The science of man is the only solid foundation for the other sciences." (P4) Hume believes all he have assess to is his own experiences. Hence, according to Hume’s experimental philosophy, the study of the science of man must based on the empirical method, such as observation and experiment. It’s clear to see Hume’s project in the Treatise is to establish the general elements of the science of man based on an empirical foundation. Following empiricist John Lock’s theory of mind and knowledge, Hume also argues that the experiences, namely perceptions drive all of our knowledge and idea. In explaining how human minds work, Hume first accepts the view that we have no direct access to the external world, but have a mental entities corresponding to the physical object, namely ideas. As mentioned earlier, Hume believes that everything is traceable to experience. Hence, he begins with the …show more content…
The only difference Hume identifies between impressions and ideas is their degree of force and vivacity. For example, an idea is weaker and fainter compares than the impression, because “idea is an image of impression” (1.1.1.11) it is created after we experienced it. Hume holds on the view that all ideas are based on impression, in a sense that all ideas mimic or copy the perceptions of the senses, this is also known as the copy theory. In other words, we cannot have an idea without having had an impression of the idea. 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
Let us then suppose the mind to be, as we say, white paper void of all characters, without any ideas. How comes it to be furnished? Whence comes it by that vast store which the busy and boundless fancy of man has painted on it with an almost endless variety? Whence has it all the materials of reason and knowledge? To this I answer, in one word, from experience (Locke, 1690/1947, bk. II, chap. 1, p.26).
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.
In conclusion of this paper, from the arguments stated above about Humes’ and Descartes philosophical positions, Hume has a stronger position on the existence of the external world.
Hume draws this distinction in recognizing further our own subjective and objective world. In this, through our own personal experience we associate certain facts with moral judgments and values. For example, there may be the fact that the sun will rise tomorrow. However, we place a judgment whether we dislike or like the sun rising tomorrow. Hume has merely recognized the distinction between the fact (sun) and values (likes/dislikes) of the sun. Hume’s link between facts and values was a push to further understand moral philosophy and our understanding of it.
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 ...
Our mind then processes that perception into an idea. A great example I can give is from my childhood. I was playing outside by my elderly neighbor and she said, “Stop,” and I did, which made her tell me I was very obedient. I didn’t know what that word meant so I looked it up and did not like the definition. Ever since that day I tried to not be obedient unless I wanted to be or absolutely needed to be. I heard something I didn’t know anything about, researched it and reflected on it and decided I didn’t want to be that. My experience makes me agree with Locke because I was able to process what happened to me and decide for
Locke feels that we do not have any innate ideas. Then the question arises of
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.
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,
John Locke, Berkeley and Hume are all empiricist philosophers that believe in different things. They have things in common such as the three anchor points; The only source of genuine knowledge is sense experience, reason is an unreliable and inadequate route to knowledge unless it is grounded in the solid bedrock of sense experience and there is no evidence of innate ideas within the mind that are known from experience. The relationship between our thoughts and the world around us consisted of concepts which were developed from these philosophers. I have argued that Locke, Berkeley and Hume are three empiricists that have different believes.
So the mind at birth is a tabula rasa, a blank slate, and is informed only by “experience,” that is, by sense experience and acts of reflection. Locke built from this an epistemology beginning with a pair of distinctions: one between SIMPLE and COMPLEX ideas and another between PRIMARY and SECONDARY qualities. Simple ideas originate in any one sense (though some of them, like “motion,” can derive either from the sense of sight or the sense of touch). These ideas are simple in the sense that they cannot be further broken down into yet simpler entities. (If a person does not understand the idea of “yellow,” you can’t explain it to him. All you can do is point to a sample and say, yellow.) These simple ideas are Locke’s primary data, his psychological atoms. All knowledge is in one way or another built up out of them.
Hume basically asserted in his writings that metaphysics, as a science, is not possible. He specifically drew on the theory of "causality", which is the attempt by people to rationalize situations. These rationalizations deal with the experience of cause and effect. People tend to attribute patterns to things according to their cause and effect. For example, gravity causes the anything that goes up to come down- we have become so used to this principle that we have made a very definitive statement on the subject. Hume however, attacks this principle by claiming that we have not experienced every instance of this matter. It is not that it must come down, but that it happens to come down. He believed that any "all" or "must" statement is not reinforced through reason but through repetition. Because Hume feels this way, he then concludes that metaphysics is not possible.
As Locke advances into his reasoning, he expands on the definition of a person, as beings that are able to rationalize, perceive, and contemplate. These are all faculties that are in fact “conscious” or in other words, things that we are self- aware of. A person is aware of themselves as well as their surroundings, which they are able to perceive through their senses and from there, they are able to internally rationalize, think and interpret. Locke’s definition of a person would require them to possess a certain level of intellectual understanding and poses innate characteristic, such as those possessed by human, however this will evidently exclude all other animals from this category. The contextual meaning of consciousness also helps derive of the concept of self.
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.