By Scott Yenor (auth.)
Scott Yenor argues that David Hume's attractiveness as a skeptic is enormously exaggerated and that Hume's skepticism is a second best Hume to safeguard universal existence philosophy and the humane advertisement republic. mild, humane virtues replicate the correct response to the advanced mix of human colleges that outline the human condition.
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Additional info for David Hume’s Humanity: The Philosophy of Common Life and Its Limits
T 231)18 The opposition between reason and the senses is permanent. ” More pointedly, Hume denies we can know how objects in the world are perceived: “‘Tis impossible upon any system to defend either our understanding or senses” (T 218). Philosophic modesty demands an acceptance of our limits and a common sense submission to the fact that we perceive the world. The order of our experience arises (with qualification) spontaneously and is available to people regardless of philosophic training. This is the pattern of Hume’s skepticism.
This conditional knowledge suffices to secure a predictive science, which is all we need to command nature. The paradox that this modern free (and, somehow, at the same time, not entirely free) construction of concepts raises is this: as it calls into question the intelligibility of nature and holds that our perceptions are merely in our mind without any relationship to the objects whence they came, how can it know that it is obeying nature? If effective obedience depends on some knowledge of the thing obeyed (as when our obedience to law depends on our knowledge of law), does not the modern approach as seen in Locke presume some kind of knowledge about nature?
Are defined by and in terms of ideas” (987b9). A duck is composed of two principles—a specific principle or the Idea of a duck and an individuating principle or that which distinguishes one duck from another: a hunter shoots at an individual duck, but the Idea of a duck allows the hunter to speak steadily about ducks. Aristotle thinks such a teaching is incoherent and implausible. 4 If Ideas are altogether different from sensible things, Aristotle asks in what he takes to be his most important objection to Plato on this matter, of what use can they be in furthering our knowledge of sensible things?