By David Hume
Essentially the most major works of Western philosophy, Hume's Treatise was once released in 1739-40, prior to he was once thirty years outdated. A top of English empiricism, it's a entire try and follow medical equipment of commentary to a research of human nature, and a energetic assault upon the foundations of conventional metaphysical inspiration. With masterly eloquence, Hume denies the immortality of the soul and the truth of house; considers the way during which we shape ideas of identification, reason and influence; and speculates upon the character of freedom, advantage and emotion. adversarial either to metaphysics and to rationalism, Hume's philosophy of knowledgeable scepticism sees guy now not as a spiritual construction, nor as a computing device, yet as a creature ruled through sentiment, ardour and urge for food.
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Additional resources for A Treatise of Human Nature (Penguin Classics)
3 Even where self-sacrifice may be required, the 1 “Letter to Chanut, 1 February 1647,” C. Adam et P. Tannery, Oeuvres de Descartes. , Paris, Vrin, 1964–76), iv, 600–617, translated in J. Cottingham, R. Stoothoff, D. Murdoch and A. , Cambridge: Cambridge University Press, 1985–91), iii, 305–14. 2 J. Cottingham, R. Stoothoff, D. Murdoch and A. , Cambridge: Cambridge University Press, 1985–91), iii, 311. 3 Ibid. qxd 12/17/2007 2:21 PM Page 44 The Concept of Love in 17th and 18th Century Philosophy union that constitutes love is not a complete merging.
Qxd 12/17/2007 2:19 PM Page 38 The Concept of Love in 17th and 18th Century Philosophy he has to do when the one he loves is in danger. The true proportion which defines his duty is nothing but a certain practical scenario which offers itself to his mind and to which he immediately agrees, rather than to another. ) is rather easily resolved. That my friend, who is another self, is equal to me, means exactly that I do not prefer myself to him and that there is between us a particular form of recognition, of identification or of assimilation.
The Cartesian formulations are not about something which is phenomenologically given. Rather, they provide a certain mathematical form for a mental reality – which reality, Descartes himself is well aware, appears in a far more informal way to the ordinary consciousness. This is confirmed by the letter to Elisabeth of 15 September 1645, which contains Descartes’ most important remarks on those “heroic actions” in which we risk our lives for our children, for our friend, for our country or for our sovereign.