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This Is A New Release Of The Original 1732 Edition.
David and Mary Norton present the definitive scholarly edition of Hume's Treatise, one of the greatest philosophical works ever written. This second volume contains their historical account of how the Treatise was written and published; an explanation of how they have established the text; an extensive set of annotations which illuminate Hume's texts; and a comprehensive bibliography and index.
David and Mary Norton present the definitive scholarly edition of one of the greatest philosophical works ever written. This second volume begins with their 'Historical Account' of the Treatise, an account that runs from the beginnings of the work to the period immediately following Hume's death in 1776, followed by an account of the Nortons' editorial procedures and policies and a record of the differences between the first-edition text of the Treatise and the critical text that follows. The volume continues with an extensive set of 'Editors' Annotations', intended to illuminate (though not intepret) Hume's texts; a four-part bibliography of materials cited in both volumes; and a comprehensive index.
This two-volume set presents a comprehensive and up-to-date history of eighteenth-century philosophy. The subject is treated systematically by topic, not by individual thinker, school, or movement, thus enabling a much more historically nuanced picture of the period to be painted.
It is widely held that Hume's Treatise has little or nothing to do with problems of religion. Contrary to this view, Paul Russell argues that it is irreligious aims and objectives that are fundamental to the Treatise and account for its underlying unity and coherence
With A Treatise of Freewill.
William Stukeley was the most renowned English antiquary of the 18th century. This study discusses his life and achievements which he shared with his illustrious friend Isaac Newton and with other natural philosophers, theologians and historians.
David Hume, one of the most influential philosophers to have written in the English language, is widely known as a skeptic and an empiricist. He is famous for raising questions about the existence of things for which there is insufficient empirical evidence, such as souls, the self, miracles, and, perhaps most importantly, God. Despite this reputation, however, Hume's works contain frequent references to a deity, and one searches in vain to find a positive assertion of atheism. This book proposes a different reading of Hume on God, in which Hume is seen as proposing a 'genuine theism'. Yoder investigates Hume's use of irony and his relationship with the Deists of his era and offers a thorough re-examination of Hume's writings on religion. Yoder concludes that, despite Hume's criticisms of the church, religiously-based ethics and the belief in miracles, he stops well short of a rejection of the existence of God. Always a creative thinker, Hume carves out a unique conception of the divine being.
William Blake as Natural Philosopher, 1788-1795 takes seriously William Blake’s wish to be read as a natural philosopher, particularly in his early illuminated works, and reveals the way that poetry and visual art were for Blake an imaginative way of philosophizing. Blake’s poetry and designs reveal a consistent preoccupation with eighteenth-century natural philosophical debates concerning the properties of the physical world, the nature of the soul, and God’s relationship to the material universe. This book traces the history of these debates and examines images and ideas in Blake’s illuminated books that mark the development of the monist pantheism, which contends that every material thing is in its essence God, to the idealism of his later period, which casts the natural world as degenerate and illusory. The book argues that Blake’s philosophical thought was not as monolithic as has been previously characterized, and that pantheism is important to understanding his early works because it entails an ethics that respects the interconnected divinity of all material objects – not just humans – which in turn spurns hierarchical power structures.