By Annette C. Baier
Annette Baier's goal is to make experience of David Hume's Treatise as an entire. Hume's kin motto, which looks on his bookplate, used to be "True to the End." Baier argues that it isn't till the top of the Treatise that we get his complete tale approximately "truth and falsehood, cause and folly." through the tip, we will be able to see the reason to which Hume has been precise in the course of the paintings.
Baier reveals Hume's Treatise of Human Nature to be a delicately crafted literary and philosophical paintings which itself monitors a philosophical development of sentiments. His foundation is an excessively summary intellectualism that intentionally thrusts passions and social issues into the historical past. within the 3 interrelated books of the Treatise , his "self-understander" proceeds via partial successes and dramatic disasters to emerge with new-found optimism, looking forward to that the "exact wisdom" the morally self-conscious anatomist of human nature can collect will itself increase and proper our imaginative and prescient of morality. Baier describes how, by way of turning philosophy towards human nature rather than towards God and the universe, Hume initiated a brand new philosophy, a broader self-discipline of mirrored image that may include Charles Darwin and Michel Foucault in addition to William James and Sigmund Freud. Hume belongs either to our current and to our earlier.
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Additional resources for A Progress of Sentiments: Reflections on Hume's Treatise
Temerity and independence of thought turn out to be illusory-the thinker needs others, if only to impress them with his originality (conversions I and 2). " From this point on, he seems involved only in a choice between illusions, and he escapes self-contradiction at Philosophy in This Careless Manner 19 one point only to have it recur at a higher level. The difference between coherent illusion and manifest self-contradiction becomes harder to draw, when the illusions concern one's own thought habits, and when the contradictions concern one's claims to be able to live free of illusion.
He says that these claimed components of our familiar A Progress of Sentiments passions are often"confounded" (T. 331) by the persons in whose hearts and minds they are compounded. In particular, the hedonic components, although theoretically distinguishable, "like colours, may be blended so perfectly together, that each of them may lose itself, and contribute' only to vary that uniform impression, which arises from the whole" (T. 366). On Hume's theory, pride proper is a "simple and uniform" impression (T.
In Book Two, where passions and their interrelationships are his subject matter, and where his theory of "the double relation of impressions and ideas" is proudly advanced, Hume claims that association between passions is explicable by just one of his three earlier principles of association, resemblance. Association by contiguity and causation need not be invoked to explain why a given type of passion brings passions of other types in its train, why hatred is attended by anger, or love by benevolence.