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NO TENSION. DAVID HUME’S SOLUTION TO EVERYDAY AESTHETICS

100%
Godoy M. J.
ESPES
|
2021
|
vol. 10
|
issue 2
11 - 24
EN
This study looks at the emerging branch of everyday aesthetics from the perspective of the fracture which exists in its core, as a result of the double reading of the everyday: the first, which elevates it to the realm of the extraordinary and the second, in which it remains strictly ordinary. Our purpose here is to repair this fracture by turning to David Hume’s functionalist aesthetics, where disinterest and utility are reconciled through sympathy and the affective experience of otherness that it provides. Once transferred to the everyday sphere, sympathy facilitates understanding between these two versions, since the aesthetic appreciation of everyday objects or common activities requires, like the second version, that they remain in the practical environment and, like the first, to see something special in them, which is the possibility of one’s own or another’s well-being.
2

WAS HUME AN ATHEIST? RECONSIDERATION

70%
Lee T. H.
Filozofia (Philosophy)
|
2011
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vol. 66
|
issue 3
240-257
EN
In The Riddle of Hume's Treatise, Paul Russell claims that scholars describing Hume simply as a sceptic or agnostic fail to recognize his irreligious objectives. Russell summarizes Hume's philosophy in three points. First, Hume endorses thin theism which is theoretically empty and of little practical use. Second, Hume's outlook is characterized by a permanent and strong antipathy towards religion. Third, the science of man, constructed by Hume in his Treatise, intends to establish a godless worldview. Hence, Hume's views on religion could be described as atheistic or irreligious. However, this author feels that Russell fails to capture the essence of Hume's philosophy of religion in that it may allow a place for religion. First, Hume's deism is neither empty nor of little use; therefore, Hume's endorsement of thin theism cannot be interpreted as de facto atheism. Second, Hume's antipathy for religion is directed towards specific religions, namely, Catholicism and Protestantism, and not religion in general. Therefore, describing Hume's attitude as 'irreligious' is clearly misleading. Third, Hume's science of man is based on the precept of a methodological naturalist with no interest in metaphysical beings. Therefore, it cannot be said that Hume sought to establish a godless worldview.
3

ĽUDSKÁ PRIRODZENOSŤ, ROZUM A EMÓCIE: POHĽAD T. AKVINSKÉHO A D. HUMA

61%
Chabada M., Szapuová M.
Filozofia (Philosophy)
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2017
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vol. 72
|
issue 9
698 – 710
EN
The paper deals with the understanding of human nature in the philosophy of T. Aquinas and D. Hume. Its aim is to highlight some of the naturalistic tendencies in the writings of both authors. Naturalism is conceived as a position which in the explanation of human nature underlines the role of natural dispositions, inclinations and capacities operating in human mind, which are out of the control of reason. Aquinas and Hume are presented as philosophers of human nature. This view is supported by their understanding of the role of natural propensities of human beings as well as the relationship between reason and emotions (passions) and also their respective explanations of moral actions.
4

JSOU NUTNÉ SOUDY A PRIORI?

61%
Sousedík P.
Organon F. medzinárodný časopis pre analytickú filozofiu
|
2012
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vol. 19
|
issue 2
180 – 200
EN
The article shows the positions that philosophers held to the relationship between a priori judgments and those judgments which are valid necessarily. Enlightenment philosophers of the 18th and 19th century, who though often in different ways, opposed the concept of metaphysics and scholastic necessity (Hume, Kant, Mill, idealists), play the leading role. At the beginning of the 20th century analytic philosophy was born. Its first leaders inherited from their predecessors an antipathy to metaphysics, and so they had no desire to return again to the traditional concept of necessity (Wittgenstein, Carnap, Ayer). Their logic and the new characterization of the a priori paved the way for the linguistic turn. Some of their followers in the second half of the 20th century realized that the concept needed to be returned to its original meaning (Kripke). This is not a mere repetition of the Aristotelian-scholastic conception, but a new addition that rethinks the relationship between the notions of a priori and necessity.
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