The Riddle of Hume's Treatise: Skepticism, Naturalism, and IrreligionAlthough it is widely recognized that David Hume's A Treatise of Human Nature (1729-40) belongs among the greatest works of philosophy, there is little aggreement about the correct way to interpret his fundamental intentions. The solution to this riddle depends on challenging another, closely related, point of orthodoxy: namely, that before Hume published the Treatise he removed almost all material concerned with problems of religion. Russell argues, contrary to this view, that irreligious aims and objectives are fundamental to the Treatise and account for its underlying unity and coherence. It is Hume's basic anti-Christian aims and objectives that serve to shape and direct both his skeptical and naturalistic commitments. When Hume's arguments are viewed from this perspective we can solve, not only puzzles arising from his discussion of various specific issues, we can also explain the intimate and intricate connections that hold his entire project together. This "irreligious" interpretation provides a comprehensive fresh account of the nature of Hume's fundamental aims and ambitions in the Treatise. It also presents a radically different picture of the way in which Hume's project was rooted in the debates and controversies of his own time, placing the Treatise in an irreligious or anti-Christian philosophical tradition that includes Hobbes, Spinoza and freethinking followers. Considered in these terms, Hume's Treatise constitutes the crowning achievement of the Radical Enlightenment. |
From inside the book
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Page 4
... suggests that his conclusions “are often so extravagant and dangerous, that he ought to have regarded them as a proof of the unsoundness of his data.”7 Other nineteenth-century critics, such as James MacIntosh and Leslie Stephen, were ...
... suggests that his conclusions “are often so extravagant and dangerous, that he ought to have regarded them as a proof of the unsoundness of his data.”7 Other nineteenth-century critics, such as James MacIntosh and Leslie Stephen, were ...
Page 13
... suggests that Reid's view of Hume was more complex than this. In the Inquiry, Reid is careful to note that Hume's skeptical intentions cannot be attributed to his predecessors in the “ideal system” (namely, Descartes et al.). Considered ...
... suggests that Reid's view of Hume was more complex than this. In the Inquiry, Reid is careful to note that Hume's skeptical intentions cannot be attributed to his predecessors in the “ideal system” (namely, Descartes et al.). Considered ...
Page 14
... suggests, that Reid interprets Hume as a skeptic, this is by no means a complete account of Reid's general ... suggest that he belongs in the company of like-minded thinkers, such as Hobbes, rather than with the “friends of religion and ...
... suggests, that Reid interprets Hume as a skeptic, this is by no means a complete account of Reid's general ... suggest that he belongs in the company of like-minded thinkers, such as Hobbes, rather than with the “friends of religion and ...
Page 15
... suggests, however, that Hume, along with other “modern skeptics,” are “more obliged than they seem willing to acknowledge” to Hobbes.22 Elsewhere in his Essay on Truth Beattie indicates the specific affinities between Hume and Hobbes on ...
... suggests, however, that Hume, along with other “modern skeptics,” are “more obliged than they seem willing to acknowledge” to Hobbes.22 Elsewhere in his Essay on Truth Beattie indicates the specific affinities between Hume and Hobbes on ...
Page 16
... suggests that these concerns about Hume's (antireligious) intentions are justified. He cites, in particular, passages where Hume argues that the “efficacy or energy of causes is neither plac'd in the causes themselves, nor in the deity ...
... suggests that these concerns about Hume's (antireligious) intentions are justified. He cites, in particular, passages where Hume argues that the “efficacy or energy of causes is neither plac'd in the causes themselves, nor in the deity ...
Contents
1 | |
II THE FORM AND FACE OF HUMES SYSTEM | 59 |
III THE NATURE OF HUMES UNIVERSE | 81 |
IV THE ELEMENTS OF VIRTUOUS ATHEISM | 223 |
V HUMES PHILOSOPHY OF IRRELIGION | 265 |
Catos Speech at the Oracle of Ammon | 301 |
Notes | 304 |
Bibliography | 390 |
Index | 409 |
Other editions - View all
The Riddle of Hume's Treatise: Skepticism, Naturalism, and Irreligion Paul Russell Limited preview - 2008 |
The Riddle of Hume's Treatise: Skepticism, Naturalism, and Irreligion Paul Russell Limited preview - 2010 |
The Riddle of Hume's Treatise: Skepticism, Naturalism, and Irreligion Paul Russell Limited preview - 2008 |
Common terms and phrases
Analogy argues argument a priori atheism attributes Baxter Bayle Bayle’s belief Berkeley Berkeley’s Boyle Lectures Butler causal cause chap chapter Christian claims Clarke Clarke’s Collins commitments concerning contemporaries context cosmological argument criticism Cudworth David Hume debate defenders deism deist Demonstration deny Descartes Dialogues discredit distinct doctrine Dudgeon Enquiry Essay evidence existence Fogelin follows freethinkers fundamental God’s Hobbes Hobbes’s Hobbist Human Nature Human Soul human understanding Hume’s account Hume’s discussion Hume’s intentions Hume’s philosophy Hume’s project Hume’s remarks Hume’s skeptical Hume’s Treatise Hume’s views Hutcheson idea immaterial important infinite infinite divisibility irreligion irreligious interpretation issue Kames Kemp Smith Leibniz Leviathan liberty Locke Locke’s Malebranche material world matter metaphysical mind Mossner natural religion necessitarianism necessity Newton Newtonian noted observations presented principles Pyrrhonism reason relation relevant religious Samuel Clarke says Scottish sense Shaftesbury significance skeptical arguments space specific Spinoza substance suggests theological things thinkers tion Toland Wishart