Although many modern commentators have demurred from Hume's solution, some have notably concurred with it, seeing his analysis of our epistemic predicament as a major contribution to the theory of knowledge.

Nozick also argues that Rand's solution to David Hume's famous is-ought problem is unsatisfactory.

The cornerstone of Hume's epistemology is the problem of induction.

Understanding the problem of induction is central to grasping Hume's philosophical system.

Among Hume's conclusions regarding the problem of induction is that there is no certainty that the future will resemble the past.

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

David Hume's formulation of the problem of evil in Dialogues Concerning Natural Religion:

Relevant is the fact that certainty is never absolute in practice ( and not just because of David Hume's problem of induction ).

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.

However, Weintraub claims in The Philosophical Quarterly that although Sextus ' approach to the problem appears different, Hume's approach was actually an application of another argument raised by Sextus:

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

The is – ought problem is also known as Hume's Law and Hume's Guillotine.

3 ) Hume's " dilemma of determinism ": the problem that our actions are either causally determined or random.

This is in large part due to the power of David Hume's problem of induction.

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

he is questioning, also, every epistemology which stems from Hume's presupposition that experience is merely sense data in abstraction from causal efficacy, and that causal efficacy is something intellectually imputed to the world, not directly perceived.

Hume's Bundle theory is a very similar concept to the Buddhist skandhas, though his denial of causation lead him to opposite conclusions in other areas.

Ignored by many in " critical realist " circles, however, is that Kant's immediate impetus for writing his " Critique of Pure Reason " was to address problems raised by David Hume's skeptical empiricism which, in attacking metaphysics, employed reason and logic to argue against the knowability of the world and common notions of causation.

The question of what were Hume's personal views on religion is a difficult one.

Paul Russell suggests that perhaps Hume's position is best characterised by the term " irreligion ".

Because " Hume's plan is to extend to philosophy in general the methodological limitations of Newtonian physics ", Hume is characterised as an empiricist.

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.

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

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 expression of causal necessity is a " projection " of the functional change onto the objects involved in the causal connection: in Hume's words, " nothing is more usual than to apply to external bodies every internal sensation which they occasion.

Since the bundle-theory interpretation portrays Hume as answering an ontological question, philosophers who see Hume as not very concerned with such questions have queried whether the view is really Hume's, or " only a decoy ".

Hume himself was uncomfortable with the terms deist and atheist, and Hume scholar Paul Russell has argued that the best and safest term for Hume's views is irreligion.

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.

David Hume's " bundle theory of the self " is in some ways similar to the Buddha's skandha analysis, though the skandhas are not an ontological exercise, but rather an explanation of clinging.

Note Hume's use of the word number in the ancient sense, to mean a set or collection of things rather than the common modern notion of " positive integer ".

Hume's indeed was considered a Tory history, and emphasized religious differences more than constitutional issues.

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.

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

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.

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.

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.

Hume's ideas about human nature expressed in the Treatise suggest that he would be happy with neither Hobbes's nor his contemporary Rousseau's thought-experiments.

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.

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.

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 ).