...Exploring the Epistemology’s of Rene Descartes and David Hume Beginning in the 17th century, traditional ideas were being questioned by the new beginnings of science. Although many of the accomplishments during this “scientific revolution” were in astronomy and mechanics, very important advances along the whole borders of knowledge were also taking place. The revival of skepticism, brought about by these new concepts, had many philosophers seeking answers to questions such as: Do we know anything at all, and do the sciences give us knowledge of reality? Rene Descartes, whom many consider to be the father of modern philosophy, sought to kill skepticism for good. He gave his Cartesian quest for certainty the center stage in his epistemology, or theory of knowledge. Following Descartes, later in the 18th century, David Hume also broke away from the religious dogma of the day to explain knowledge on a non theological basis. However, His epistemology dismisses Cartesian methods as both unworkable and barren. Instead, he adopts his own theories which counters the ideas of his of predecessor, and casts a different view on the levels of certainty humans can The Content and Objects of Knowledge--Rene Descartes According to Descartes, we each contain within ourselves the criterion for truth and knowledge. Although he does not reject the idea of God as a creator, he believed that the responsibility of obtaining knowledge rests on the individual and no longer on...
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...David Hume was born in Edinburgh, Scotland, to a proud family of moderate means. He was educated in Britain, and moved to France at age 23 to write his first novel. He hoped the book would sell well, inspire a generation of new thought, and make him rich. It was titled A Treatise of Human Nature, and Hume had difficulty finding a publisher who would print the manuscript. As with many geniuses, Hume encountered much discouragement before his ideas were accepted. When the Treatise finally appeared in 1738, it "fell dead-born from the press" (in Hume's own words). Not only was the book a terrible seller, it failed even to achieve Hume's goal of challenging traditional thought. The religious zealots who were supposed to have been so offended by his ideas had never even heard of them. Hume eventually re-published his Treatise in the form of two Enquiries, An Enquiry Concerning the Human Understanding (1748) and An Enquiry Concerning the Principles of Morals (1751). These helped spread his ideas and fame, although it is the republished and complete Treatise that I will focus on. The system of ideas outlined therein, with an included essay specifically on Self, will be enough to explore Hume's thoughts on the subject. Hume's theory of knowledge taught that "accurate and just reasoning...is alone able to subvert that abstruse philosophy and metaphysical jargon, which, being mixed up with popular superstition, renders it in a manner impenetrable to careless reasoners, and gives it the...
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...Hume’s Ethics Contents 1. Introduction 2. Hume’s ethics as an emotive theory of ethics 3. Conclusion 4. Bibliography David Hume is an outstanding Scottish philosopher of the 18th century whose views has a significant impact on the following generations of thinkers throughout the world. His sceptical arguments concerning induction, causation and especially religion, including his famous thesis that human knowledge arises only from sense experience and not from rational judgments, shaped the 19th and 20th century empiricist philosophy. His famous saying that ‘reason is the slave of the passions’ is a cornerstone of his ethical views largely explains the emotive character of his ethics. Hume’s ethics as an emotive theory of ethics In his works David Hume paid a lot of attention to ethical and moral problems he wanted to discuss these issues and presented his own particular views. At this respect it is worth to mention his moral theory basically depicted in Book 3 of the Treatise, titled “Of Morals”. The author basically discusses the principle issue of his ethics whether moral distinctions are derived from reason. To put it more precisely David Hume discusses the question concerning whether human moral approval is a rational judgment about conceptual relations and facts or an emotional response. On analysing such a dilemma, Hume arrives to the conclusion that it is rather an emotional response that has little, if has any at all, in common with reason. Moreover, it is necessary...
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...nature” (David Hume), an act that seems to defy all rational. For many this offers strong evidence for the existence of God, as these inexplicable events must have a cause, that of a transcendent, metaphysical being. However, for others, most notably David Hume, miracles are a logical impossibility, an oxymoron if you will. He tried to prove, through a priori and a posterior reasoning that miracles, because of their metaphysical origin, cannot be what people claim them to be (intervention by God). Problems with the law of nature to language problems with the way miracles are experienced and reported provide ammunition for those that agree with the assumption in the title. By defining what miracles are and then exploring the criticisms and counter criticisms for these definitions we should arrive at a conclusion as to whether miracles, in the sense they are defined, are possible. Brian Davis proposed that there were two different types of miracles, the essential difference being the varying degree of possible divine intervention that can be attributed to the event. Strong Miracles are events that can only be attributed to God – he is intervening in the world to change the course of history. This may be, as Hume suggested, a “transgression of the laws of nature by a particular violation of the Deity, or by the interposition of some invisible agent”. However, Humey boy took issue with strong miracles, citing an a priori criticism, ie one that criticises using deductive reasoning alone...
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...philosophy arguing their views. Dating back to 200 AD, Sextus Empiricus was one of the first skeptics on induction and questioned whether induction is a valid form of scientific reasoning. Almost two thousands years later the debate still continues, however along the way many philosophers, most notably David Hume, have made major contribution to “the problem of induction debate”. Inductive reasoning has been commonly used for explanation, however problems associated with inductive reason make a case for it to be misleading and a questionable form of reasoning. In this paper I will argue that a logical response...
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...of God in his book “Summa Theologica”. Aquinas’s five ways to prove the existence of God are based on the work of Greek philosophers, Plato and Aristotle, whose work was later translated in Arabic, by Muslim philosophers Al- Kindi and Al- Ghazali, and then translated into Latin. I will be examining three of Aquinas’ ways, uncaused cause, unmoved mover and necessary being. As well as examining these three ways to prove the existence of God, I will be looking at their supporters and critics. Aquinas’ 1st way to prove the existence of God was the uncaused cause also known as the first cause. Aquinas considers the world in terms of “cause and effect” which means that without a cause there is no effect. Everything in the universe has a cause. Human beings have a cause (their parents) too. Aquinas argued that we could follow the chain of “cause and effect” all the way back, but there cannot be an infinite chain. There must be an uncaused cause, which causes everything to happen without itself being caused. This uncaused cause is God. God does not require a cause by nature so and can therefore be understood as the “uncaused cause”. Aquinas’ 2nd way identified that everything that moves is moved by something else. Everything has a mover; nothing has the power to move itself. Like the “cause and effect” chain, there cannot be an infinite chain of movers as...
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...b) To what extent was Hume successful in his critique of the cosmological argument? [10]Hume makes some very important challenges to the Cosmological argument which some believe count decisively against it. One of the key areas he calls into question is the argument’s dependence upon what Leibniz termed the principle of sufficient reason. In this principle an adequate explanation must be a total explanation. The universe requires an explanation of itself as a whole. But many would say, as Russell later told Copleston: “Then I can only say that you’re looking for something which can’t be got, and which one ought not to expect to get.” If you have explained each individual element of a series any explanation of the series as a whole would seem to be superfluous, and besides he says that ‘the whole’ doesn’t really exist anyway – it is ‘an arbitrary act of mind’ that makes things into wholes. What we term the ‘whole universe’ in modern physics may be only a bubble in a larger reality that we have no way of grasping. Also if we are only entitled to talk about causes when we have had experience of them, then this argument would seem to be over-stretching itself in speculating upon what it cannot know. On the other hand, there is of course a problem with stopping at a certain point and saying that we should seek no further explanation, in that it is a basic presupposition of all scientific work. However, even though a principle of rationality is that we can find an explanation for...
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...initiative. Please Read How You Can Help Keep the Encyclopedia Free Author & Citation Info | Friends PDF Preview | InPho Search | PhilPapers Bibliography Kant and Hume on Morality First published Wed Mar 26, 2008; substantive revision Sun Aug 12, 2012 The ethics of Immanuel Kant (1724–1804) is often contrasted with that of David Hume (1711–1776). Hume's method of moral philosophy is experimental and empirical; Kant emphasizes the necessity of grounding morality in a priori principles. Hume says that reason is properly a “slave to the passions,” while Kant bases morality in his conception of a reason that is practical in itself. Hume identifies such feelings as benevolence and generosity as proper moral motivations; Kant sees the motive of duty—a motive that Hume usually views as a second best or fall back motive—as uniquely expressing an agent's commitment to morality and thus as conveying a special moral worth to actions. Although there are many points at which Kant's and Hume's ethics stand in opposition to each other, there are also important connections between the two. Kant shared some important assumptions about morality and motivation with Hume, and had, early in his career, been attracted to and influenced by the sentimentalism of Hume and other British moralists. The aim of this essay is not to compare Hume and Kant on all matters ethical. Instead, we examine...
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...Practical Reason First published Mon Oct 13, 2003; substantive revision Thu Nov 6, 2008 Practical reason is the general human capacity for resolving, through reflection, the question of what one is to do. Deliberation of this kind is practical in at least two senses. First, it is practical in its subject matter, insofar as it is concerned with action. But it is also practical in its consequences or its issue, insofar as reflection about action itself directly moves people to act. Our capacity for deliberative self-determination raises two sets of philosophical problems. First, there are questions about how deliberation can succeed in being practical in its issue. What do we need to assume—both about agents and about the processes of reasoning they engage in—to make sense of the fact that deliberative reflection can directly give rise to action? Can we do justice to this dimension of practical reason while preserving the idea that practical deliberation is genuinely a form of reasoning? Second, there are large issues concerning the content of the standards that are brought to bear in practical reasoning. Which norms for the assessment of action are binding on us as agents? Do these norms provide resources for critical reflection about our ends, or are they exclusively instrumental? Under what conditions do moral norms yield valid standards for reasoning about action? The first set of issues is addressed in sections 1-3 of the present article, while sections 4-5 cover the second...
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...does is look at the meaning of the language that is used in ethical statements and it includes questions about whether those statements are true or false or whether those statements are just expressions of emotion and if it is the truth then is it the truth for everybody or just a select few depending on society and culture, Meta-Ethics Is broken down into two sections and they are called cognitive and non-cognitive and these are two different perspectives on the meaningfulness of ethical language. Cognitivism involves a view that states moral knowledge is possible and therefore all ethical statements can be meaningful because they can be proved whether they are true or false. Non Cognitivism on the other hand involves the belief that there can be no ethical knowledge because ethical language and statements give no factual information and therefore they are not as meaningful as they are not subject to the true or false test and this approach suggests that they are just expressions of emotion and prescriptive recommendations. The naturalistic fallacy is a form of ethical non-naturalism and it was devised by G.E Moore and Moore believed that the term “good” is a simple term like “that’s yellow” and it couldn’t be defined and he also believed that we couldn’t prove moral statements through the use of evidence, Moore also believed that the only way of knowing if something is good or not is through intuition and this makes Moore into an ethical intuitionist and this is in fact...
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...SIX BRANCHES OF PHILOSOPHY Adrienne Byrd AIU Introduction to Philosophy: PHIL201 - 1404A – 12 Jerry Nwonye February 21, 2015 Abstract The term Logic begins from two Greek words Philos and Sophia which means Adoration for Knowledge or Quest for Learning. Theory is deciphered in a wide range of routes by various savants. Plato is a widely acclaimed scholar known for his numerous philosophical studies says that, "reasoning is the securing of learning." While an alternate celebrated logician by the name of Karl Marx's states that, "logic is an understanding of the world to change." In fundamental terms rationality is the investigation of information and it is separated into six limbs known as transcendentalism, epistemology, Ethics, Aesthetics, political theory, and social theory. These extensions solicit the confusing inquiries from the world. Today we will talk about these distinctive limbs and what they intend to the world. SIX BRANCHES OF PHILOSOPHY Metaphysics is the investigation of what's genuine and it doubts our presence and reason in life. It is thought to be the establishment of logic and without it we would be left with no clarification in respect to how we ought to manage reality. Metaphysics ask the "What is" inquiries of the world. Case in point: "Do you have a spirit?" or "Do you trust in God?" It is my conviction that we live in both a physical and otherworldly world and I say...
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...surprise, “Why is there suffering and pain in our world?” The occurrence of evil – demonstrated through suffering, pain, moral wickedness, and other similar things– signifies a challenging subject for anyone desiring to defend the existence of a true God. For non-believers, suffering and evil present an intimidating blockade to ever recognizing the reality of a God whom is both all-good and all-powerful. This is what William Lane Craig states as being “atheism’s killer argument” . For Christians, the issue of pain and evil has great prospective ability to upset the faith of the most proven saint, particularly when pain lands directly on them or their loved ones. How can a God who declares to be the epitome of love, all-good, and all-powerful allow pain and suffering to, ostensibly, have such power on this earth and affect those who seem innocent or those He calls His children? This issue, for the believer, becomes one of not if a God exists, but what type of God exists. While it is uncertain that an easy answer will ever be found that fulfill the human and emotional response to evil, Christian apologists must be prepared to offer responses to those who use the existence of evil to refute God’s existence. For these non-believers, assertively providing substantial evidence for the concomitance of God and evil on this earth will overcome a main barrier that disables them from believing in the One who died for them. For the...
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...ACCRA, NOVEMBER, 2011 Table of content pages Introduction 1 1. Philosophy of history 1 2. Philosophy of religion 4 3. Logic 6 4. Ethics 8 5. Cosmology 10 6. Philosophy of mind 12 7. Metaphysics 14 8. Philosophy of beauty 16 9. Philosophy of language 18 10. Philosophy of science 20 11. Epistemology 21 Conclusion 23 Bibliography 24 Introduction Philosophy is the pursuit of wisdom. Philosophy at this contemporary world has gone through a lot of changes before getting to this stage. It can be seen in the historical perspective and also the topical perspective. The historical or chronological is when we look at the ideas of some philosophers in the past how they influence society with their way of thinking and the motive behind them. In these chronological system is the ancient era, the medieval era, the modern era and presently the contemporary era. In the beginning all systematic search for knowledge was philosophy. This is clearly seen in the modern university where the highest degree granted in all of the science and humanities is the Ph. D. the doctor of philosophy. But the children began to leave home. The first to leave was physics and astronomy. As they begun to develop experimental techniques of their own. This exodus, led by Galileo and Isaac Newton and Johannes...
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...are people doing when they use moral words such as “good” and “right”? * Ÿ What precisely is a moral value in the first place, and are such values similar to other familiar sorts of entities, such as objects and properties? * Ÿ Where do moral values come from—what is their source and foundation? * Ÿ Are some things morally right or wrong for all people at all times, or does morality instead vary from person to person, context to context, or culture to culture? Metaethical positions respond to such questions by examining the semantics of moral discourse, the ontology of moral properties, the significance of anthropological disagreement about moral values and practices, the psychology of how morality affects us as embodied human agents, and the epistemology of how we come to know moral values. The sections below consider...
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.....................................…………..p.20 G582: Religious Ethics Meta-ethics...........................…………………………………….p.25 Free Will and Determinism………………………………….……p.28 Conscience.......................…………………………………….…p.32 Virtue Ethics………………………………………………………..p.36 Sexual Ethics…………………………………………………...….p.40 Environment and Business Ethics……………………………….p.44 Religious Language Introduction The problems of religious language: • If we use language univocally about God, then we are limiting him / making him like a human • If we use language equivocally about God, we cannot be sure what the word means when applied to God • Are statements about God supposed to be cognitive – if so, what evidence proves / disproves them? • Are statements about God supposed to be non-cognitive – if so, do they have any meaning? The Verification Principle The Vienna Circle This group of philosophers argued that a statement is only meaningful if it can be verified empirically, or if it is a tautology. This idea is known as the verification principle, or sometimes the strong verification principle. For example, ‘the chair is blue’ is easy to verify with our senses; ‘the widow’s husband is dead’ is a tautology. Both of...
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