In Kant's view, Hume's skepticism rested on the premise that all ideas are presentations of sensory experience.

He was a particular champion of the viol over the then-dominant lute, something which caused John Dowland to publish a rebuttal of Hume's ideas.

Along with a translation of Hume's History of England it supplied the philosophes with most of their ideas about the English constitution.

This may be the area of Hume's thought where his scepticism about human powers of reason is most pronounced.

Though a metaphor, it has been argued that this intuitive way of understanding Hume's theory that desires are necessary for motivation " captures something quite deep in our thought about their nature ".

Hume's sentimentalism about morality was shared by his close friend Adam Smith, and Hume and Smith were mutually influenced by the moral reflections of Francis Hutcheson.

* Hume's skepticism about miracles makes him a natural ally of deism.

Subject as a key-term in thinking about human consciousness began its career with the German Idealists, in response to David Hume's radical skepticism.

Since Hume had already made many of the same " moral attacks upon Christianity " that Paine popularized in The Age of Reason, scholars have concluded that Paine probably read Hume's works on religion or had at least heard about them through the Joseph Johnson circle.

Kant's work was stimulated by his decision to take seriously Hume's skeptical conclusions about such basic principles as cause and effect, which had implications for Kant's grounding in rationalism.

Starting in about 1741, Smith set on the task of using Hume's experimental method ( appealing to human experience ) to replace the specific moral sense with a pluralistic approach to morality based on a multitude of psychological motives.

Six chapters are about David Hume's views on religion, and approximately half of the work deals with Bolingbroke.

Hume then argues that if time cannot be derived from an unchanging object therefore it cannot be applied to such an object, the rest of this part is the answer to objections to Hume's views about space and time.

Hume's solution to this problem is to argue that, rather than reason, natural instinct explains the human ability to make inductive inferences.

Hume's views on human motivation and action formed the cornerstone of his ethical theory: he conceived moral or ethical sentiments to be intrinsically motivating, or the providers of reasons for action.

Most of Hume's followers have disagreed with his conclusion that belief in an external world is rationally unjustifiable, contending that Hume's own principles implicitly contained the rational justification for such a belief, that is, beyond being content to let the issue rest on human instinct, custom and habit.

The impact of sympathy on human behaviour is compatible with Enlightenment views, including David Hume's stances that the idea of a self with unique identity is illusory, and that morality ultimately comes down to sympathy and fellow feeling for others, or the exercise of approval underlying moral judgments.

Another alternative perspective, promoted by David Hume's 18th-century opponent, Presbyterian philosopher Thomas Reid, and perhaps hinted at by Hume himself, at least in some moods ( though this is a very controversial issue in interpreting Hume ), has it that some of our " natural " beliefs — beliefs we are led to form by natural features of the human constitution — have what can be called an " innocent-until-proven-guilty " status.

After doing particularly well in his final exam questions on Paleys ' books, Darwin read Paley's Natural Theology which set out to refute David Hume's argument that the teleological argument for " design " by a Creator was merely a human projection onto the forces of nature.

The science of man ( or the science of human nature ) is a topic in David Hume's 18th century experimental philosophy A Treatise of Human Nature ( 1739 ).

Whitehead is here questioning David Hume's understanding of the nature of experience ; ;

Hume's argument is that we cannot rationally justify the claim that nature will continue to be uniform, as justification comes in only two varieties, and both of these are inadequate.

The philosopher Søren Kierkegaard, following Hume and Johann Georg Hamann, a Humean scholar, agrees with Hume's definition of a miracle as a transgression of a law of nature, but Kierkegaard, writing as his pseudonym Johannes Climacus, regards any historical reports to be less than certain, including historical reports of such miracle transgressions, as all historical knowledge is always doubtful and open to approximation.

In his Observations on Man, published in 1749 ( 11 years after Hume's A Treatise of Human Nature and one year after the better known An Enquiry concerning Human Understanding ), opened the path for all the investigations of like nature that have been so characteristic of English psychology.

In the Dialogues, Hume's characters debate a number of arguments for the existence of God, and arguments whose proponents believe through which we may come to know the nature of God.

It was a revision of an earlier effort, Hume's A Treatise of Human Nature, published anonymously in London in 1739 – 40.

The philosopher Jerry Fodor proclaimed Hume's Treatise " the founding document of cognitive science ".

Although many scholars today consider the Treatise to be Hume's most important work and one of the most important books in Western philosophy, the critics in Great Britain at the time did not agree, describing it as " abstract and unintelligible ".

The naturalistic fallacy is related to ( and even confused with ) the is – ought problem, which comes from Hume's Treatise.

Hume's Principle appears in Frege's Foundations of Arithmetic, which quotes from Part III of Book I of David Hume's A Treatise of Human Nature.

The introduction to David Hume's Treatise of Human Nature is a locus classicus of this view ; Hume subtitled his book " Being An Attempt To Introduce the Experimental Method of Reasoning Into Moral Subjects.

This idea, to be taken up by David Hume ( see Hume's A Treatise of Human Nature ), claimed that man is pleased by utility.

He has been called ' the German Hume ', on the basis of a comparison of his major work Philosophische Versuche über die menschliche Natur und ihre Entwickelung ( 1777 ) with David Hume's A Treatise of Human Nature.

John Locke's An Essay Concerning Human Understanding ( 1689 ), George Berkeley's Treatise Concerning the Principles of Human Knowledge ( 1710 ), and David Hume's A Treatise of Human Nature ( 1739 – 1740 ) were particularly influential, as were David Hartley's Observations on Man ( 1749 ) and John Stuart Mill's A System of Logic.

* Hume's Treatise of Human Nature

Although many scholars today consider the Treatise to be Hume's most important work and one of the most important books in the history of philosophy, the public in Britain did not at first agree.

He asks why postmodernist intellectuals do not respond like people in other fields when asked, " what are the principles of their theories, on what evidence are they based, what do they explain that wasn't already obvious, etc ?... If requests can't be met, then I'd suggest recourse to Hume's advice in similar circumstances: to the flames.

Modern sociology largely originated from this movement and Hume's philosophical concepts that directly influenced James Madison ( and thus the U. S. Constitution ) and when popularised by Dugald Stewart, would be the basis of classical liberalism.

Paine would have been particularly drawn to Hume's description of religion as " a positive source of harm to society " that " led men to be factious, ambitious and intolerant ".

However, this does not mean that the validity of Hume's Fork would imply that God definitely does not exist, only that it would imply that the existence of God cannot be proven as a matter of fact without worldly evidence.

According to this view, Hume's empiricism consisted in the idea that it is our knowledge, and not our ability to conceive, that is restricted to what can be experienced.

In its implications for deism, the Natural History of Religion ( 1757 ) may be Hume's most interesting work.

In David Hume's Dialogues Concerning Natural Religion, the character Cleanthes argues that no being could ever be proven to exist through an a priori demonstration:

Paley adopted a number of Hume's points, although he rejected most ( but not all ) of those aspects of his arguments which were considered to be inconsistent with Christian theology.

They have abandoned Basic Law V in favour of abstraction principles such as Hume's principle ( the number of objects falling under the concept F equals the number of objects falling under the concept G if and only if the extension of F and the extension of G can be put into one-to-one correspondence ).

Frege required Basic Law V to be able to give an explicit definition of the numbers, but all the properties of numbers can be derived from Hume's principle.

Hume's problem of induction starts by suggesting that the use of even the simplest forms of induction simply cannot be justified by inductive reasoning itself.

The connection is now standard, but it must be remembered ( as in the following ) that what is meant is a connection between Hume's philosophy and what is nowadays called " induction ," not what went by that name in Hume's day.

An early example can be found in Tobias Hume's " Harke, Harke.

Alternatively, all tits — save the two monotypic genera discussed in the preceding section and possibly Cyanistes, but including Hume's Ground Tit — could be lumped in Parus.

However, per David Hume's problem of induction, science cannot be proven inductively by empirical evidence, and thus science cannot be proven scientifically.

The suggestion has therefore been made that Hume's Principle ought better be called " Cantor's Principle ".

Hume's experience proved to be very useful.