In David Hume 's "An Enquiry Concerning Human Understanding", Hume discusses the concept of empiricism. Empiricism, is the epistemological theory that people can gain knowledge through their senses; the experiences collected is through the senses. These experiences are applied to real time situations in order to make sense of the setting in a situation. Throughout the book Hume discusses a wide variety of topics ranging from ideas and impressions to miracles. The section concentrated in this essay is on section 11 of the text. Section 11: Of a particular Providence and of a future State, deals with the concept of God and the afterlife. Hume and a friend argue whether or not we are able to come up with an explanation on the concept of an afterlife; …show more content…
He does agree with virtues and vices, and believes that people act virtuously for their own benefit. Would agreeing to the benefits of virtues and vices, still play a role in the idea that there could be an afterlife? People act in ways to benefit their own agenda. Participating in virtuous actions allows for someone to gain a pleasant spot in the afterlife. People do not act good without knowing that there is some kind of benefit in it for them. "I deny a providence, you say, and supreme governor of the world, who guides the course of events, and punishes the vicious with infamy and disappointment, and rewards the virtuous with honour and success, in all their undertakings. But surely, I deny not the course itself of events, which lies open to every one 's inquiry and examination. I acknowledge, that, in the present order of things, virtue is attended with more peace of mind than vice, and meets with a more favourable reception from the world. I am sensible, that, according to the past experience of mankind, friendship is the chief joy of human life, and moderation the only source of tranquillity and happiness." (Hume 11.108, pg. 97) He also says that he believes in the events of punishing and rewarding, but who could provide valid punishments and rewards without judging the individual, too harshly or too much in favor of that person. As mentioned before people usually act in order to benefit themselves, there could be a possibility that someone punishes someone due to a personal vendetta they hold on the person or they may reward them greatly when a reward like that is not required in the first place. Throughout history religious doctrines have shaped communities and provided rules to live in harmony with everyone; that includes condemning acts of murder, stealing and many more. A divine creator had to have created those laws
Kristen Jakupak Epistemology Philosophy Paper October 5, 2015 Within Plato’s The Allegory of the Cave, and Descartes Meditation I, there are multiple similarities and differences in them. Reality is questionable within both of these stories. There is skepticism in them on whether they are truly living, and if it is real, or if it is controlled by something else entirely. In both stories, they also wanted to leave what they understood to be reality, to find what they thought and sensed to be the true reality.
Hume presents 3 characters, every of whom represent a unique position on this issue, engaged during a dialogue along. Demea argues for the position of non secular Orthodoxy, and
Furthermore, if God were ethically flawless, then unquestionably God would want to do something about all the evil and suffering. But, yet there are still countless instances of evil that fills our world. Concluding, since God does not prevent or eliminate all unnecessary suffering, logically, God does not exist. Hume concludes that if you want to make sense of all the evil randomness of the universe with the sense of God’s attributes, “You must prove these pure, unmixed, and uncontrollable attributes from the present mixed and confused phenomena, and from these alone. A hopeful undertaking!”
“Remember that I am thy creature; I ought to be thy Adam, but I am rather the fallen angel, whom thou drivest from joy for no misdeed. Everywhere I see bliss, from which alone I am irrevocably excluded. I was benevolent and good; misery made me a fiend” (69). He sees goodness from the outside, while in confinement. From the beginning, our personalities and who we will become are set, we have traits passed down and we will always act how we act.
He then offers a response to each of these problems. For the first, he states that good or bad things that happen to people do not always occur in their present state and therefore just because they do not directly experience it, it can still affect the person. He then objects to the second problem by saying that even though the person that died did not survive, they can still experience misfortune because if they did not die they would have continued to enjoy their life before their death. Lastly, he objects the third problem and explains that the period of nonexistence before birth does not deprive us of anything as death deprives us of the time we could have been living. He clearly shows that there is a difference between these two periods of nonexistence.
Therefore, he would punish them for minor mistakes (Stewart, 60-66). They thought that there was always a reason for every action done and God was involved (Stewart, 60-66). They believed that there were no accidents (Stewart, 60-66). The community did not have any understanding of the natural world, for example germs or viruses (Stewart, 60-66). They assumed if God did not approve of their
He maintained a clear understanding and demonstration of human progress, as seen with his frequent failures and setbacks early on in his life, and the route he chose for his life in general. Furthermore, he addressed both the common religious beliefs and perceptions of truth at a time during which many other people were making similar assessments. Consequently, Hume is an adequate and precise embodiment of the Enlightenment period. Furthermore, David Hume embodying the Enlightenment – whether inadvertently or not – as much with his own life as with his ideas and theories indicates a much closer assimilation of the Enlightenment in one individual as oppose to someone only whose ideas were characteristic of the Enlightenment. Therefore, one may consider Hume an even more exemplary figure of the Enlightenment period than others, as he extended the ideals and characteristics of the era to all channels of his life, not just
Descartes, and Paley suggest that we can know God and that he is within our understanding. Throughout the readings they describe and argue how we can now the existence of God and the attributes that are associated with him. However David Hume would refute these claims saying through his dialogues more specifically through a character named Philo that we cannot know the attributes or even for that matter the existence. During this paper I will analyze Descartes and Paley’s arguments in comparison with David Hume’s arguments that we cannot know these things. In Paley’s argument he says that if we saw a rock lying on the ground and someone said that rock had always been there that is conceivable, whereas if a watch were lying on the ground that answer would no longer be acceptable.
In response to the long-standing philosophical question of immorality, many philosophers have posited the soul criterion, which asserts the soul constitutes personal identity and survives physical death. In The Myth of the Soul, Clarence Darrow rejects the existence of the soul in his case against the notion of immortality and an afterlife. His primary argument against the soul criterion is that no good explanation exists for how a soul enters a body, or when its beginning might occur. (Darrow 43) After first explicating Darrow 's view, I will present what I believe is its greatest shortcoming, an inconsistent use of the term soul, and argue that this weakness impacts the overall strength of his argument.
True religion, for Emerson, appears to be narcissistic and egotistical and can be defined as promoting and being consumed by the deity of one’s self, yet, contradictorily, Emerson claimed that as one trusts and worships in themselves, they gain a renewed confidence in other men. The opposite often occurs and the selfish nature Emerson so boldly praised manifests itself when one chooses to focus primarily on themselves rather than Christ. Throughout “The Divinity School Address,” Emerson attempted to justify why the human soul should regard itself as its own god by arguing the “indisputable” power of the soul and its ability to determine everything, such as where it will go after death as Emerson believed nothing about the soul was predetermined. Although Emerson was, to some extent, correct about free will, he misrepresented what little power the soul truly has by implying that, ultimately, the soul, not God, holds, in itself, the power to determine its place in the afterlife. Furthermore, Emerson misuses this as “proof” of why the soul is all-powerful and should be worshipped.
The first, and most important, is that to live a good life, one must not ruin their soul by committing injustice. This is stated very clearly by him saying that “one shouldn’t do injustice in return for injustice, as the majority of people think—seeing that one should never do injustice” (54). In other words, to commit injustice is to be rewarded with a tainted soul. We cannot make things better by doing more wrong, even if it seems just to us. Two wrongs to not make a right.
Descartes and Hume. Rationalism and empiricism. Two of the most iconic philosophers who are both credited with polarizing theories, both claiming they knew the answer to the origin of knowledge and the way people comprehend knowledge. Yet, despite the many differences that conflict each other’s ideologies, they’re strikingly similar as well. In this essay I will attempt to find an understanding of both rationalism and empiricism, show the ideologies of both philosophers all whilst evaluating why one is more theory is potentially true than the other.
He describes the objection as, “all men desire the apparent good, but have no control over the appearance, but the end appears to each man in a form answering to his character” (1114b). This view argues that all people pursue that which seems good, but some people cannot see the true good, which is out of their control. The immediate implication of this objection, if it is indeed true, suggests that “no one is responsible for his own evildoing” (1114b).
He says that as long as you are aware of the truth and you know what the good is, it automatically means you will do the good. We all have the capacity to see the truth and the “eidos” of the good but it needs to be developed. Once it is developed that means it is logical that you will automatically do what
(Ethics 938). It is not enough to state that one is virtuous, nor is it enough for someone to be born virtuous and end there. Rather, it is the continuous pursuit, the juxtaposition of virtuous activity and of that which isn’t, that allows an individual to flourish in an Aristotelian society. We can deduce, then, that “…human