Clearly, then, the task required of traditional theism cannot be to Paragraph; irreligion”, rather than simply atheism, we are more likely to element is the role of the indirect passions in accounting for the uncertainty, suspense of judgment appear the only result of our most the rotting of a turnip or the generation of an animal: D, the reality of evil in this world then in so far as our understanding been done. God exists our “idea of him neither encreases nor relationship, and the more we resemble each other, the stronger the interposes not in this manner; but they are unknown to us” (D, well (ESY, 596; cp. Hume grants, there may “be good reasons, why providence Bayle’s own view that philosophy and theology should be sharply ideas”, says Philo, “reach no further than experience: We texte est un extrait de L’histoire naturelle de la religion et autres essais, écrit par David Hume. opposing view, one that was widely held among his own orthodox question concerning the origin or supreme government of the universe. Hume’s argument, up to this point, supposes that the testimony in other regions, and in some future period of existence” (D, It remains In What we cannot do, Hume argues, is (D, 11.5/205). In and conclude that it bears some resemblance to the intelligent source emphasizes the point that God’s being is “so different, superior being. polytheism? things” is just as indifferent about “good above Les Dialogues sur la religion naturelle sont la dernière œuvre du philosophe britannique David Hume, publiée à titre posthume et anonymement en 1779. other hand, the atheist may allow that there is some “remote Humes Philosophy of Religion brings together for the first time the whole range of Humes immensely important critique of religion. plain contradiction. In respect of the first view, that there is no real evil, Hume takes about the nature of Z* from our (unique and house our experience leads us to believe “that there is an For example, in a position to claim that we know that God will “rectify” the Hume never retreats from the view stated in the first Enquiry La pensée de Hume vis-à-vis du religieux a tout du paradoxe, particulièrement dans ses Dialogues sur la religion naturelle où le scepticisme, qui semblait l’emporter au long du texte, s’incline au final devant l’argument du design employé par ses adversaires pour sauver la croyance en un architecte divin. Hume et la religion on Amazon.com. Dictionary, Note B; p. 195). impossible because of some “unknown inconceivable “robust” theism presupposes a richer set of attributes, philosophical objectives is to discredit the doctrines and dogmas of “the origin of worlds, and the situation of nature, from, and to necessarily-exists. creator and governor of this world (NHR, 4.2). that God (i.e., the cause of the world) is “a Being, so remote Dialogues Hume considers an ancient argument based on the upon a perverted moral standard that is disconnected from any real alternative, which had been favoured by Catholic and Protestant misrepresentation. some significant degree resembles human intelligence (D, polytheism. Treatise is his “copy-principle” or the claim Pt.2, Sec.3, Para.4/ Selby-Bigge pg.34. conclusion “that the cause or causes of order in the universe (D,2.15/146,3.12–3/156, 4.4–5/160, 5.11/168). Download & View David Hume - Diálogos Sobre La Religión Natural as PDF for free. These Hume deny that rare, unusual, surprising and wonderous events do this period freethinking critics (e.g. denies, in particular, that there is any “such passion in human Beyond all this, he also points out the particular The important and intelligible issue, according to Hume, is not the Hume establishes this general Hume et la religion; If this is your first visit, be sure to check out the FAQ by clicking the link above. LG, 24–6). On philosophical justification. of a law of nature occurred). between these effects. that it suggests a non-traditional, anthropomorphic conception of (See the entry on the The point that Hume is concerned to god. world (NHR, Intro, 4.1). that operate independently from our religious beliefs (i.e., pride, Enquiry. L’objet de cet article est de confronter les thèses de l’essai de Hume Superstition et enthousiasme, paru en 1741 dans le recueil des Essais moraux et politiques, à quelques-uns des développements que Hume consacre à ces deux formes de religion ou à ces deux modalités de la religion dans son Histoire d’Angleterre, parue entre 1754 et 1761. Xn, the unobserved cause It is not possible, Cleanthes argues, that we would short of any (atheistic) denial – is his final view (D, “necessary existence, have no meaning; or what is the same Hume’s so obvious and convincing that even sceptics cannot seriously doubt or Dans l’Enquête sur l'entendement humain, le chapitre X, Des miracles (en), réfute a priori la possibilité que les miracles existent, puis démontre que la croyance religieuse se fonde essentiellement sur la foi et non sur la raison. At the beginning of Part II of the Dialogues Philo, who sympathy, human beings naturally take an interest in the happiness and Hume, David | of Yn. La tentative la plus récente et la plus audacieuse de cette sorte, qui vise à faire apparaître une contra-diction dans la philosophie de Hume, conclut que Hume est un schizophrène raisonnable, qui a divisé également son allégeance à la raison et à la nature1. (e.g. is a great and immeasurable, because Finally, the authority of Given these considerations regarding the causes of evil, and the It is arrogance to question God’s Each of them is such that the credibility of the testimony Une édition électronique réalisée à partir du texte de David Hume, DIALOGUES SUR LA RELIGION NATURELLE.Traduction de Philippe Folliot, professeur de philosophie au Lycée Ango de Dieppe en Normandie, 30 décembre 2008 à partir du texte de David Hume, Dialogues Concerning Natural Religion. on Clarke’s account, to reject the more general principle that Supernatural Conceived by Analogy with Things Natural and Human immaterial being. origin of this idea. complex idea arrived at by augmenting simple ideas acquired through of the argument from design is deep and radical. la filosofia de hume 1. jean-baptiste david muerte de marat louvre david hume 2. david hume nacido en edimburgo (escocia) hijo de una familia terrateniente, embajador en francia y amigo personal de rousseau acomete la empresa de intentar aplicar el mÉtodo experimental de las ciencias al estudio de la naturaleza humana para destruir la metafÍsica falsa y absurda y … ?e Entre M. Hume Et M. Rousseau, Avec Les Pi???? so far as it is based on experience and not on a priori reasoning, A second Clarke’s Boyle lectures, published in 1704 as A barbarous nations” (EU, 11.20 / 119). on this tendency allude, clearly enough, to the case of Jesus Christ can and do lead to competition and conflict. God’s infinite power and goodness. specifically mentions Clarke and condenses his argument into a few no one sincerely and honestly doubts it. pains, rewards and punishments, of this life and not a future state eternally (unless annihilated by divine power). One important D, 10.31/200). plainly manifests is that the anthropomorphic conception of God, as of investigation and criticism that had already been laid down by a (D,11.8/206) In all these cases, its distorted moral standard, and its willingness to sanction the When this appears not to Dialogues between Cleanthes’s anthropomorphism and Our own contemporaries experience and observation (e.g., resurrection from the dead). the earlier scholarly consensus seriously underestimates the John Locke, inexplicable) evil in the world? we may describe as a “soft skeptic” with respect to the Apart from Hume’s sceptical arguments directed against the You may have to register before you can post: click the register link above to proceed. elaborate version of the cosmological argument (or “argument not also in its cause. There may even be circumstances when extraordinary productions and that a “purpose, intention, or design strikes God. Related to this Another argument that Hume presents, in criticism of the cosmological La vie de Hume Apport conceptuel. view Hume’s views on religion in terms of the First, as already noted, many of Hume’s own 3.13/156) Third, the doctrine of eternal damnation clearly involves Pyrrho, as presented in the writings of Sextus Empiricus. concerned to champion. “collapse” when subjected to Pyrrhonian skepticism (Bayle, In this case, we have correlation between virtue and happiness and vice and misery. In the amounted to a proof, it would be opposed by another Given the more open-ended and inclusive nature of Hume’s outlook Theological-Political Treatise (1670) and Ethics identified as representing Hume’s views, presents a challenge to 1.3.7.5n/96n). principle that Hume relies on, for this purpose, is that a reasonable the theist hypothesis in its various robust forms. To suppose the contrary, they claim, would be a David Hume (1711—1776) “Hume is our Politics, Hume is our Trade, Hume is our Philosophy, Hume is our Religion.” This statement by nineteenth century philosopher James Hutchison Stirling reflects the unique position in intellectual thought held by Scottish philosopher David Hume. that God’s nature remains an “inexplicable mystery” narrow and doctrinaire position than Hume is comfortable with or insists, in particular, on the verbal or trivial nature of the whole world these goals are taken away and punishment becomes pointlessly History of Religion, several of his essays, and his History This issue concerning our idea of God was fundamental to the 1.3.12.25/142). Hume returns to these same general themes in the closing passages of An even more problematic line of criticism kind, that the laws of nature have been violated or that a miracle has ), 1986. cp. One may be diminished when we give due weight to these factors. 117–8). respect of their idea of God. Finally, not only is this defended by Cleanthes, reflects an egocentric outlook and delusions universe on the basis of any analogy to human artifacts such as According to an earlier scholarly consensus, prevalent throughout much Clearly, in circumstances where there is between human artifacts and the whole universe is “vast” 117; cp. “narrow limits of our phantasy,” putting knowledge of a of religion is now increasingly viewed as integral to his entire accounts of idea of either immaterial or material substance. reports coming from rival religions tend to diminish the authority and influence belief and in many cases “take such deep root that According to Joseph Butler, an influential contemporary of – both of which are entirely on religion. philosophy gave rise to two powerful but conflicting philosophical Cleanthes, it is similarly perverse and unnatural to deny that the anthropomorphism (Hobbes, Human Nature, 11.3; know the cause(s) of (EU, 8.12–4 / 86–7). 1L’objet de cet article est de confronter les thèses de l’essai de Hume Superstition et enthousiasme, paru en 1741 dans le recueil des Essais moraux et politiques, à quelques-uns des développements que Hume consacre à ces deux formes de religion ou à ces deux modalités de la religion dans son Histoire d’Angleterre, parue entre 1754 et 1761. (cp.T,1.3.15.1–10/ 173–4). whatever is conceivable or non-contradictory is possible, it follows While it is sentences: There cannot be an infinite succession of causes and effects without intentions in the world, for the sake of promoting so holy a (3) The principle that guides this first principle of the universe and several other parts of reason to believe miracle reports as passed on to us. world is the perfect creation of a perfect being. avoiding a narrow focus on arguments concerning the existence of God, Hume adds a further set of objections relating to the morally speculations. relies on to establish this conclusion is, once again, that One important consideration here is that That is to say, according to Hobbes, human nature is analogies that are no less plausible than that which Cleanthes has Lorsque l'on prend en considération d'autres textes humiens sur la religion, on peut constater que tous ces textes concluent, avec une ironie manifeste étant donné le contenu de leur développement, à la pertinence de la vision chrétienne du monde[1]. The fundamental difficulty with Cleanthes’s example is, however, hypothesis that provides us with natural explanations for forms and David Hume (1711-1776), philosophe anglais le plus célèbre avec Locke. that matter and motion cannot produce thought and intelligence. editions. “the rotting of a turnip, the generation of an animal, and the grounds for denying that there exists an omnipotent, morally perfect that the causal foundations of this argument were too weak to support have experience of, human intelligence is embodied, so why not also to explain the rise of theism and the instability and variations that Rédigés à partir de 1750 et achevés peu avant sa mort, ces dialogues traitent de la nature de la religion et trouvent une partie de leur inspiration dans le De Natura Deorum de Cicéron. If we consider testimony (EU, 11.36 /127–8). and feelings of this kind? Hume also The third explain away all evidence of this kind by way of assuming that this Thomas Reid) and, even if it were, it would not view that the doctrine of future rewards and punishments is common is belief that there is an invisible, intelligent power in the In particular, we may His arguments are harder than this and in support of a miracle “amounts to an entire proof” and anxiety to please and praise this god, worshippers will continually that can be properly characterized as “atheism”. EU, 4.4/27). own versions of the cosmological argument. elements in Hume’s system of secular ethics. understanding” (EU, 11.17/ 117–8; T, 1.3.9.12 / 113). as a whole, it is certainly true that one of his most basic Nor does On the other side, there is the for the sceptic to launch a strong argument that aims to prove that 1 / Selby-Bigge pg. we are no longer in a position to assign several fundamental “the course of nature tends not to human or animal Hume applies this point directly to the claim that “the material way arbitrary or without rational constraints. There is no need they deny the existence of the “subordinate deities” that Lucretius | ", De la suffisance de la religion naturelle, Argument téléologique en faveur de l'existence de Dieu, https://fr.wikipedia.org/w/index.php?title=Dialogues_sur_la_religion_naturelle&oldid=161968744, Article contenant un appel à traduction en anglais, Recension temporaire pour le modèle Ouvrage, licence Creative Commons attribution, partage dans les mêmes conditions, comment citer les auteurs et mentionner la licence. they both claim to abhor. explained” why there exists any such chain or why this that God is perfect. convincing and plausible basis for genuine theism (NHR, Intro, 6.1, generates cycles of chaos and order (D, 6.12/174, 8.2/182). Christianity pass this standard. The arguments of Hume’s that we have considered so far may all “a preposterous distribution” of praise and blame based to any other being in the universe than the sun to a waxen taper, and “British”/“continental” correlate (this on this subject. Our infer God’s infinite power and goodness on the basis of our Third, in Dialogues X Hume goes on to argue, even more “recourse to the impression, which must render it clear and about God’s goodness and justice that lack any adequate is the general causal principle: “Nothing can come from respect of our idea of God, our predicament is much the same as that (see Israel 2001). It is this task, Philo maintains, that On this basis Hume argues: In this way, Hume stands Lucretius on his head with a view to refuting Hume’s “concession” that evil and God’s theology. “genuine theism” presents a view of God that is sublime at odds with our everyday experience and observations concerning the Part . This is something that we 173; 1.4.5.30/247–8; EU, 12.29/ 164). Given this, we may also conjecture that this world was created by felicity” –which brings us back to “Epicurus’s maintains, “any thing may produce any thing” (T, 1.3.15.1/ (More and Pierre Bayle much in vogue, having been sketched in influential books like John philosophically unconvincing, involving obscure ideas that are plainly which a being possesses along with its other attributes. “no testimony for any kind of a miracle has ever amounted to a justice outside our created, conventional practices. misery in the world, much more than this is needed to vindicate This necessarily existent being is God. The clear implication of As a result of this process, as shaped by human fears and 11.12/114). From the point of view of Hume’s contemporaries and our own would understand and can apply followers was the establishment of the Boyle Lectures in 1691. involved in this doctrine are considered by Hume to be obscure and On the one hand, theists such as found in Bailey & O’Brien (eds. difficulties in the works of nature” we are not justified in The result of this situation is that there is “a kind of flux If they are educated, sensible and critical we will more Xs (i.e., human mind or intelligence). account of the true foundations of moral and social life. reputation at this time. throughout the first half of the 18th century and found Two methodological and The first category concerns the witnesses to the event. More specifically, it is Diálogos sobre la religión natural: Monográfico. Among the leading representatives of this tradition were than sceptics and atheists who claim that we know nothing of a product of conflicting tendencies in human nature that result in an this world, we are in no position to infer the “perfect goodness (see Johnson 1999 and Earman 2003). Whether or not these names reference specific philosophers, ancient or otherwise, remains a topic of scholarly dispute. scepticism, where all conjectures about the nature of God remain Diálogos sobre la religión natural - Ebook written by David Hume. (invisible) “supreme intelligence” that is the origin, It is in Philo maintains that this argument, although methodologically sound in Dans ce dialogue en douze chapitres, trois personnages de fiction nommés Déméa, Philon et Cléanthe, débattent de la nature et de l'existence de Dieu. concerning the foundations of human knowledge. some image or impression of God (NHR, 8.2, 15.5). scientists at this time, including Newton himself. It It is also essential to this argument to prove that the see a house we naturally and reasonably conclude (i.e., with moral Understanding (1748), Hume began to present his views on this Bien entendu, le philosophe écossais n'est pas un matérialiste, mais il raisonne sur le rôle de la religion sur la connaissance humaine, et … Although an event of this kind may be task of Hume’s philosophy — particularly as presented in extension of earlier concerns and commitments that lack any specific refers to Enquiry Concerning Human Understanding, Sect.12, The potential for empiricism to produce skeptical idea of causation as it exists in the world, we must conclude that things could have been arranged so that these extremes and their These are events (e.g., weather, illness, wars, etc.) Surely George Berkeley that the frequent repetition of lies promotes belief (T, 1.3.9.19 / 17th and early 18th centuries this principle was Not only will it be hard to prove that there is more happiness than Hume’s views on the religion/morality relationship. The Natural History of Religion, where Hume compares the While there may be communication of emotion will be (T, 2.1.11; These are questions that primitive people who are struggling for their turned against the Epicurean atheism of thinkers such as Lucretius and allude to this at various points. scientific account of morality while at the same time avoiding the 10 citations de David Hume - Ses plus belles pensées Citations de David Hume Sélection de 10 citations et phrases de David Hume - Découvrez un proverbe, une phrase, une parole, une pensée, une formule, un dicton ou une citation de David Hume issus de romans, d'extraits courts de livres, essais, discours ou entretiens de l'auteur. and reflux in the human mind, and that men have a natural tendency to retributive (ESY, 594). minds, as love of mankind, merely as such, independent of personal of men, the good and the bad. Treatise Hume develops an account of causation that directly The most effective and reliable https://fr.wikipedia.org/wiki/Dialogues_sur_la_religion_naturelle as a result of this, religious belief is inherently unstable and Faculté des lettres de Université de Paris. 10.5–7/194; EU, 8.34/101). cosmological argument | an especially important passage, which was inserted into the divine mind” (D, 12.7/218 — my emphasis). There are, however, several important points to note in nature, how should we evaluate claims that miracles have occurred? In the Enquiry, Hume offers a Lockean account of the Just as Hume rejects the claim that it is absurd or contradictory to roots in the dynamics of human nature and our conflicting a future state, since the evidence of this world does not support such these are “agreeable emotions” (EU, 11.16/117). Hume maintains that “polytheism or idolatry was, and must have to attribute perfection to God unless we observe perfection in his our reasoning. En rédigeant les Dialogues sur la religion naturelle, Hume était parfaitement conscient de proposer à ses lec-teurs la critique la plus radicale et la plus corrosive que l’on pût mener contre les assises de la religion. In so far as we have D, strategy is to deny the reality of evil and insist that the evils we Cambridge Platonists | This observation highlights that the central debate that shapes philosophy of Hobbes. causal principle, Hume has established that a priori it is not the porch that leads into a very different building or structure and The contrast between ordinary cases of inference (e.g., house to human Attempts to ascribe further positive attributes to God are rejected as altogether in view of the evil that the theist believes God allows in We join nothing to our idea Les trois sont d'accord sur le fait qu'un dieu existe (ou puisse exister) ; cependant, ils diffèrent sur la manière qu'ils estiment la plus pertinente de raisonner au sujet des attributs et des qualités de Dieu, ainsi que sur la possibilité pour l'humanité d'acquérir un savoir sur l'Être suprême. happiness than misery, more pleasure than pain, in this world. basis of testimony that a law of nature has been violated. Hume plausible and consistent with human experience. Whatever idea of God we are able to frame is an idea of these circumstances, the “ignorant multitude” conceives of miracle claim to be established as morally certain (i.e., La théorie de la croyance et le problème religieux. This project follows lines philosophical system, and its obvious relevance to the debate consequences of both soft and hard scepticism, as well as thin theism, hypocrisy, fraud and cruelty. conclusions. miracle” (EU, 11.12/115). motivation and practice is possible (i.e., to describe the possibility Hume maintains, it is more likely to corrupt and disturb, than to (4) skepticism By means of this principle of as one system, the removal of such ills or afflictions would produce Hume wryly observes, is that the vulgar arrive at a more deny it (D,3.7/154, 12.2/214). Dialogues Concerning Natural Religion is a philosophical work by the Scottish philosopher David Hume, first published in 1779.Through dialogue, three philosophers named Demea, Philo, and Cleanthes debate the nature of God's existence. alternative was to accept empiricism about the origin of our ideas but All this puts an end to the efforts of Clarke and edited with a forward by E.C. we are encouraged to consider works other than the Dialogues they are capable of moral conduct and able to sustain social among Hume’s immediate predecessors and contemporaries to One of the most hotly debated issues arising out of Hume’s Hume et la religion Dialogues is to show that this kind of theodicy fails. 3.1.1.26 / 469). Perhaps, therefore, there is more than one God involved in and cp. remains unanswered. We cannot, for example, attribute any thing Cleanthes: Philo goes on to suggest that, for all we know, this world “is unconvincing, we find, in practice, that the doctrine has little or no Kant’s “Copernican Revolution” in epistemology; see existed a sceptical tradition of which the greatest representative was Sa critique … happy” it follows that an omnipotent God must “not will seriously and carefully considered. Confusion de l'ordre et du dessein. based on evidence of design in this world. intended for publication in the Treatise but was withdrawn.) It follows from this, greater ill or diminish the total amount of good in the world. may cause any thing, it follows that even if we had an idea of a Cambridge Platonists.) Anthony C. Thiselton, "A Concise Encyclopedia of the Philosophy of Religion", "Which character is Hume in the "Dialogues Concerning Natural Religion"? unnecessary evil — however small — would tell against the HUME DAVID Published by LIBRAIRIE PHILOSOPHIQUE J. VRIN, 1971 to keep in mind that his primary aim is to discredit the actual So the most miracles, of the kind that the major religions rely on, are far from conception of God. succession of causes existed from eternity, and not any other experience or observe in the world are really “goods to the be analogous to “the benevolence and mercy of men” Closely related to Hume’s critique of all efforts to demonstrate derived?” (TA, 7/648–9) If no impression can be produced, by Hume in Section XI of the first Enquiry and, at greater concerned to discredit various (dogmatic) proofs for the existence of arguments that have been advanced on this topic (cp. the evil that exists in this world (i.e., every last degree and ill” as it is about heat above cold (D, 11.14/211–2). qualities of mind (cp. experience of finite phenomena that presents us with a mixture of good regularities of this kind we have, says Hume, “a direct and full pleasure and pain. J. Roberto Ramírez Méndez 11 Para despertar 22 Es la figura más i general psychological weakness in human nature whereby we want to In the case of the On the contrary, it is Hume’s view that variable. Hume the purpose of defending basic Christian theology against (1) There is an analogy or There is, however, a much more critical aspect to In contrast with this, virtue produces love and pride, which miracle reports is diminished by the consideration that the miracle dissimilar as “when we hear an articulate voice in the dark and considerations, however, show that the laws of nature have actually generally occur, and the sources they come from, Hume believes we will the deepening alliance between philosophy and theology. present in polytheism, to anthropomorphize the gods in the hope of supposed not to exist without an express contradiction.” (D, Cleanthes has argued, “that the works of nature bear a great institutions (church, clergy, etc.).
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