Enquiries Concerning Human Understanding and Concerning the Principles of Morals

David Hume was perhaps the leading light in the Empiricist movement in philosophy. Empiricism is seen in distinction from Rationalism, in that it doubts the viability of universal principles (rational or otherwise), and uses sense data as the basis of all knowledge - experience is the source of knowledge. Hume was a skeptic as well as empiricist, and had radical (for the time) atheist ideas that often got in the way of his professional advancement, but given his reliance on experience (and the kinds of experiences he had), his problem with much that was considered conventional was understandable. Hume's major work, 'A Treatise of Human Nature', was not well received intially - according to Hume, 'it fell dead-born from the press'. Hume reworked the first part of this work in a more popular way for this text, which has become a standard, and perhaps the best introduction to Empiricism. In a nutshell, the idea of empiricism is that experience teaches, and rules and understanding are derived from this. However, for Hume this wasn't sufficient. Just because billiard balls when striking always behave in a certain manner, or just because the sun always rose in the morning, there was no direct causal connection that could be automatically affirmed - we assume a necessary connection, but how can this be proved? Hume's ideas impact not only metaphysics, but also epistemology and psychology. Hume develops empiricism to a point that empiricism is practically unsupportable (and it is in this regard that Kant sees this text as a very important piece, and works toward his synthesis of Empiricism and Rationalism). For Hume, empirical thought requires skepticism, but leaves it unresolved as far as what one then needs to accept with regard to reason and understanding. According to scholar Eric Steinberg, 'A view that pervades nearly all of Hume's philosophical writings is that both ancient and modern philosophers have been guilty of optimistic and exaggerated claims for the power of human reason.' Some have seen Hume as presenting a fundamental mistrust of daily belief while recognising that we cannot escape from some sort of framework; others have seen Hume as working toward a more naturalist paradigm of human understanding. In fact, Hume is open to a number of different interpretations, and these different interpretations have been taken up by subsequent philosphers to develop areas of synthetic philosophical ideas, as well as further developments more directly out of Empiricism (such as Phenomenology). This is in fact a rather short book, a mere 100 pages or so in many editions. As a primer for understanding Hume, the British Empiricists (who include Hobbes, Locke, and Berkeley), as well as the major philosphical concerns of the eighteenth century, this is a great text with which to start.

Hume's Enquiries are more or less a repackaging of the material from Books I and III of his earlier A Treatise of Human Nature. Ever desirous of literary fame and dismayed by the lack of interest others had shown for his prior tome, Hume went back to the drawing board and attempted to present his philosophical system in a way that would be palatable to the reading public. We should feel fortunate that he did so. For, though the significant changes are in style and emphasis rather than substance, these books are a perfect introduction to Hume's thinking. And while the shorter form did require some not insignificant cutting, most of what you find in the earlier book is presented here in a simpler, more accessible manner. That's not to say that there is nothing new here; there is. In particular, he considers some religious subjects (i.e. miracles and immortality) that he was unwilling to broach in the earlier work. The connecting thread here is an emphasis on grounding philosophical inquiry in an empirical account of human nature, and particularly of the human mind. The first Enquiry is an account of Hume's take on the implications of the classical empiricism he inherited from Locke and Berkeley. For Hume, as for the other classical empiricists, empiricism was primarily a psychological theory about the origin and content of our concepts. (So empiricism, Hume thought, is a crucial element of any plausible account of the human mind.) The central tenet of this theory is that our concepts are furnished by experience, which includes both sensory experience and introspection (i.e., the experience of our own mental states). And the empiricists also agreed about the way we can justify our beliefs. Some beliefs are true (or false) in virtue of the ideas they contained, and we can know their truth (or falsity) simply by thinking about them; other beliefs are true (or false) in virtue of how the external world is, and we can know their truth (or falsity) only by drawing on our experiences of the world. According to Hume, all substantial conclusions about the world fall into this second category. That is, the truth (or falsity) of all substantial claims about the existence and nature of things in the external world can be discovered only by checking those claims against the evidence of our senses. Here we seem Hume wielding this philosophy of mind in order to adjudicate disputes in metaphysics and epistemology. Do you want to know whether something can be known? Then think about the concepts in which it is expressed. Could we come to know this by thinking about the meaning of our concepts? Could we come to know it by going and looking or doing certain empirical tests? If the answer to both these questions is no, then knowledge of this subject is an impossibility for us. Do you want to know whether some claim of the metaphysicians is true or whether it even makes sense? Consider the concepts they use to express their views. Is there any

If sceptical thought has evolved since Socrates this book is the evidence. Hume perhaps sets the standard for all philosophical inquiry that is scholarly and brilliant. The subject matter I found most illuminating and delightful to read was on moral distinctions (right and wrong). This is serious stuff. If you take the time to understand Hume, you certainly will not be wasting your time.

Mr. Hume presents a psuedo-transient macro-realistically templable prescript for the acogitive development of pertinent systems within the spheres aforetoherein ascribed to the previously-defined source wherein the constructs devised to meet the needs of the specified systems or entities oriented within such a paradigm would be construed as a non-extant positable body of asubstantive text as pre-emptively pertinent to the essence of the text-body at hand thereupon wherein tofore.