Wait a second!
More handpicked essays just for you.
More handpicked essays just for you.
Utilitarianism and its flaws
Utilitarianism thoughts
Utilitarianism works in a contemporary society
Don’t take our word for it - see why 10 million students trust us with their essay needs.
Recommended: Utilitarianism and its flaws
In our daily live the concept of naturally observed occurrences continuing into the future has posed a metaphysical problem of how to explain it. To do so one can construct the argument using solubility of salt as an example:
1. Salt has dissolved in water in the past
2. Naturally observed regularities of the past will continue into the future.
∴ Salt will dissolve in water in the future
This argument is to demonstrate causality or the idea that something causes the other, and this relationship will continue into the future. David Hume in his An Enquiry Concerning Human Understanding objects to the idea of causality by demonstrating that is second premise, principle of uniformity of nature, cannot exist. This leads Hume to concludes have no grounds for assigning causality relations.
In his objection to principle of uniformity of nature Hume begins by creating distinction between truths. Truths are, “objects of human reason” (Hume 542L). According to Hume there are only two types of ways in which humans think; they are relations of ideas and matters of fact. If a concept does not fall under one of these truths its existence cannot be proven.
Relations of ideas “are discoverable by the mere operation of thought” (Hume 542L). Relations of ideas are a priori knowledge, knowledge independent of experience, which is derived from reason. For example, the concept “every brother is a sibling” does not require a person to have previously experienced that every brother is a sibling. A person can understand this concept is true in virtue of its definition. By understanding what a brother is, it allows for someone to reason that a brother must have a sibling by mere definition. Through using the definition a person can come to...
... middle of paper ...
.... By appealing to truth of reason and arguing that creating largest possible balance of pleasure over pain is the best explanation for what is morally correct, utilitarianism can exist in truth of reason. Therefore it can belong as part of human reason whereas under Hume it cannot.
It can be seen that by merely adding a third truth to Hume’s two truths through truth of reason the best objection is created. Not only can the principle of uniformity of nature be saved but many other concepts like utilitarianism can be saved as well. While Hume may object that the best explanation does not create 100 percent certainty. Appealing to a mixture of experience and reason allows for uniformity that we see in our daily lives to be extended into the future. Therefore it can be seen that truth of reason holds as a successful challenge two Hume’s objection to causality.
Hume defines the laws of nature to be what has been “uniformly” observed by mankind, such as the laws of identity and gravity. He views society as being far to liberal in what they consider to be a miracle. He gives the reader four ideas to support his philosophy in defining a true miracle, or the belief in a miracle. These points leads us to believe that there has never been a miraculous event established. Hume’s first reason in contradicting a miracle is, in all of history there has not been a miraculous event with a sufficient number of witnesses. He questions the integrity of the men and the reputation in which they hold in society. If their reputation holds great integrity, then and only then can we have full assurance in the testimony of men. Hume is constantly asking throughout the passage questions to support proof for a miracle. He asks questions such as this; Who is qualified? Who has...
Hume defines causation in terms of natural necessity and explains natural necessity as follows: of two events, if event A and always event B, then there is a “natural relation” or a “natural association” between the two; this is the kind of reasoning Hume uses to explain natural necessity between things. Here is another way to put it: if A causes B there is a “natural relation” between the two. In other words, the two events are similar.
Regarding the notion of the ‘free will,’ it is clear that the issue of determinism and freedom based on a moral obligation seems probable in life. Precisely, this is because both the first part and second parts are compatible in nature. All the two constituents of the Compatibilism entail liberty and necessity the way David Hume supposed his clear claims, and therefore determinism is considered a true element. However, another philosopher may argue that freedom may exists regardless of the fact that determinism may be not true and still implies a necessity; a moral responsibility. In this regard, I strongly support Hume’s notion of Compatibilism as a plausible concept of the ‘free will,’ and further reasons that the best objection to it is
In conclusion of this paper, from the arguments stated above about Humes’ and Descartes philosophical positions, Hume has a stronger position on the existence of the external world.
Contrary to many critiques Hume does believe that there is a God, however he does not believe that God is all greatness like society commonly assumes and excepts. Hume argues that because one sees an effect that doesn't mean that we can automatically know or assume its cause. This argument can be used to explain the creation of the world. We know that the universe is here but we don't know if God make it or if there was a scientific reason for the creation of the world. Perhaps the most obvious example of Hume's argument is.
In this paper I will present an argument I have found in the Second Analogy for the necessity of presupposing the causal determination of each event. I will begin by briefly describing Robert Paul W...
... The psychological argument Hume proposes supports his claim, and also suggests the cyclic behavior human beings take. While his philosophical contributions are more extreme than Locke’s, Hume’s definition of liberty and the psychological component to his proposition provide an argument for proving all things are determined, but free will is still possible.
Hume distinguishes two categories into which “all the objects of human reason or enquiry” may be placed into: Relations of Ideas and Matters of Fact (15). In regards to matters of fact, cause and effect seems to be the main principle involved. It is clear that when we have a fact, it must have been inferred...
Hume’s discussion of the “Operations of the Understanding” (Hume 15) ably frames a first comparison with Descartes. Hume divides the objects of human inquiry and reasoning into two categories: relations of ideas and matters of fact. Matters of fact occur in nature and their opposites are conceivable. Relations of ideas are “intuitively or demonstratively certain” (15) and pertain to the disciplines of geometry and algebra. Reason can discover relations of ideas in the realm of thought “without dependence on what is any where existent in the universe” (15) and the opposite of these propositions are inconceivable cont...
Before Hume can begin to explain what morality is, he lays down a foundation of logic to build on by clarifying what he thinks the mind is. Hume states that the facts the mind sees are just the perceptions we have of things around us, such as color, sound, and heat (Hume, 215). These perceptions can be divided into the two categories of ideas and impressions (215). Both of these categories rely on reason to identify and explain what is observed and inferred. However, neither one of these sufficiently explains morality, for to Hume, morals “. . .excite passions, and produce or prevent actions” (216)....
As a result of his previous focus on necessity in section VII, Hume’s tactic in this section is to repeat his thoughts on the nature of necessity. He begins by examining “what we are pleased to call physical necessity,” (Hume 526) and try to present an argument of how human actions are necessary (i.e. causally determined). According to Hume, there are laws in nature that are “actuated by necessary forces and that every natural effect is so precisely determined by the energy of its cause that no other effect, in such a particular circumstances, could possibly have resulted from it” (Hume 523). Hume a...
Hume states that in nature we observe correlated events that are both regular and irregular. For instance, we assume that the sun will rise tomorrow because it has continued to do so time and time again and we assume that thunder will be accompanied by lightning for the same reason. We never observe the causation between a new day and the sun rising or between thunder and lightning, however. We are simply observing two events that correlate in a regular manner. Hume’s skepticism therefore comes from the belief that since we do not observe causal links, we can never truly be sure about what causes anything else. He then goes so far as to say that if this is the case, it must be a fact that nothing causes anything else. In Hume’s theory, there is not only no objective causation, but no objective principle of cause and effect on the whole.
In Appendix I., Concerning Moral Sentiment, David Hume looks to find a place in morality for reason, and sentiment. Through, five principles he ultimately concludes that reason has no place within the concept of morality, but rather is something that can only assist sentiment in matters concerning morality. And while reason can be true or false, those truths or falsities apply to facts, not to morality. He then argues morals are the direct result of sentiment, or the inner feeling within a human being. These sentiments are what intrinsically drive and thus create morality within a being.
In David Hume’s A Treatise of Human Nature, he divides the virtues of human beings into two types: natural and artificial. He argues that laws are artificial and a human invention. Therefore, he makes the point that justice is an artificial virtue instead of a natural virtue. He believed that human beings are moral by nature – they were born with some sense of morality and that in order to understand our “moral conceptions,” studying human psychology is the key (Moehler). In this paper, I will argue for Hume’s distinction between the natural and artificial virtues.
David Hume, following this line of thinking, begins by distinguishing the contents of human experience (which is ultimately reducible to perceptions) into: a) impressions and b) ideas.