ISBN: Db
Godina izdanja: Db
Jezik: Engleski
Autor: Strani

Spoljašnjost kao na fotografijama, unutrašnjost u dobrom i urednom stanju!


THE ESSENTIAL PHILOSOPHICAL WORKS
-A TREATISE OF HUMAN NATURE
-AN ENQUIRY CONCERNING HUMAN UNDERSTANDING
-AN ENQUIRY CONCERNING THE PRINCIPLES OF MORALS
-A DIALOGUE
-MY OWN LIFE

Predgovor - Charlotte R. Brown i William Edward Morris

Izdavač - Wordsworth Editions Ltd, London

Godina - 2011

860 strana

20 cm

Povez - Broširan

ISBN - 978-1-84022-666-9

Stanje - Kao na slici, tekst bez podvlačenja



SADRŽAJ:
A TREATISE OF HUMAN NATURE
Advertisement
Introduction

Book 1: Of the Understanding
Part 1: Of Ideas, their Origin, Composition, Connexion, Abstraction, etc.
Of the origin of our ideas
Division of the subject
Of the ideas of the memory and the imagination
Of the connexion or association of ideas
Of relations
Of modes and substances
Of abstract ideas

Part 2: Of the Ideas of Space and Time
Of the infinite divisibility of our ideas of space and time
Of the infinite divisibility of space and time
Of the other qualities of our idea of space and time
Objections answered
The same subject continued
Of the idea of existence, and of external existence

Part 3: Of Knowledge and Probability
Of knowledge
Of probability, and of the idea of cause and effect
Why a cause is always necessary
Of the component parts of our reasonings concerning cause and effect
Of the impressions of the senses and memory
Of the inference from the impression to the idea
Of the nature of the idea or belief
Of the causes of belief
Of the effects of other relations and other habits
Of the influence of belief
Of the probability of chances
Of the probability of causes
Of unphilosophical probability
Of the idea of necessary connexion
Rules by which to judge of causes and effects
Of the reason of animals

Part 4: Of the Sceptical and other Systems of Philosophy
Of scepticism with regard to reason
Of scepticism with regard to the senses
Of the ancient philosophy
Of the modern philosophy
Of the immateriality of the soul
Of personal identity
Conclusion of this book

Book 2: Of the Passions
Part 1: Of Pride and Humility
Division of the subject
Of pride and humility, their objects and causes
Whence these objects and causes are derived
Of the relations of impressions and ideas
Of the influence of these relations on pride and humility
Limitations of this system
Of vice and virtue
Of beauty and deformity
Of external advantages and disadvantages
Of property and riches
Of the love of fame
Of the pride and humility of animals

Part 2: Of Love and Hatred
Of the object and causes of love and hatred
Experiments to confirm this system
Difficulties solved
Of the love of relations
Of our esteem for the rich and powerful
Of benevolence and anger
Of compassion
Of malice and envy
Of the mixture of benevolence and anger with compassion and malice
Of respect and contempt
Of the amorous passion, or love between the sexes
Of the love and hatred of animals

Part 3: Of the Will and Direct Passions
Of liberty and necessity
The same subject continued
Of the influencing motives of the will
Of the causes of the violent passions
Of the effects of custom
Of the influence of the imagination on the passions
Of contiguity and distance in space and time
The same subject continued
Of the direct passions
Of curiosity, or the love of truth

Book 3: Of Morals
Part 1: Of Virtue and Vice in general
Moral distinctions not derived from reason
Moral distinctions derived from a moral sense

Part 2: Of Justice and Injustice
Justice, whether a natural or artificial virtue?
Of the origin of justice and property
Of the rules which determine property
Of the transference of property by consent
Of the obligation of promises
Some farther reflections concerning justice and injustice
Of the origin of government
Of the source of allegiance
Of the measures of allegiance
Of the objects of allegiance
Of the laws of nations
Of chastity and modesty

Part 3: Of the other Virtues and Vices
Of the origin of the natural virtues and vices
Of greatness of mind
Of goodness and benevolence
Of natural abilities
Some farther reflections concerning the natural virtues
Conclusion of this book
Appendix


AN ABSTRACT OF A BOOK LATELY PUBLISHED ENTITLED A TREATISE OF HUMAN NATURE

AUTHOR`S ADVERTISEMENT

AN ENQUIRY CONCERNING HUMAN UNDERSTANDING
Of the different species of philosophy
Sceptical doubts concerning the operations of the understanding
Sceptical solution of these doubts
Of probability
Of the origin of ideas
Of the association of ideas
Of miracles
Of the idea of necessary connexion
Of liberty and necessity
Of the reason of animals
Of a particular providence and of a future state
Of the academical or sceptical philosophy

AN ENQUIRY CONCERNING THE PRINCIPLES OF MORALS
Of the general principles of morals
Of benevolence
Of justice
Of political society
Why utility pleases
Of qualities useful to ourselves
Of qualities immediately agreeable to ourselves
Of qualities immediately agreeable to others
Conclusion
Appendix 1: Concerning moral sentiment
Appendix 2: Of self-love
Appendix 3: Some farther considerations with regard to justice
Appendix 4: Of some verbal disputes

A DIALOGUE

MY OWN LIFE


Dejvid Hjum (engl. David Hume; Edinburg, 7. maj 1711 — Edinburg, 25. avgust 1776) bio je škotski filozof, ekonomista i istoričar. Bio je skeptičar koji je počeo je da studira prava, koja nije do kraja završio. U toku studija dolazi u dodir sa Njutnovom fizikom, kao i sa delima engleskog filozofa Džona Loka koji mu daje pravac u filozofiji.[2]

Hjumov uticaj
Dejvid Hjum je bio jedna od značajnijih ličnosti njegovog stoleća. Na evropskom kontinentu, a naročito u Francuskoj, važio je za jednog od većih engleskih filozofa. U Nemačkoj je Kant tvrdio da ga je Hjumova lektira iz dogme i dremeža probudila.[3] Hjumove moralno filozofske ideje utiču takođe na utilitariste 19. veka, naročito na Džeremi Bentama i Džona Stjuarta Mila.

Biografija
Kada bi čovek pustio današnje profesore filozofije da odluče ko je bio najbolji prozni autor na engleskom jeziku, pobedio bi sigurno Hjum. Hjum je rano doneo odluku o filozofiranju, podstaknut marljivim čitanjem lektire, pisao je taj šesnaestogodišnjak, hteo je: „Kao jedan filozof da govori“. Godinu dana kasnije, da bi ispunio želju svojim roditeljima upisuje se da studira prava, za koje nije pokazao veliko interesovanje.Počinje ozbiljno da se upušta u filozofske probleme, njegov veliki prijatelj u mislima postao je Ciceron. Godine 1729. dobio je nervni slom i žali se na jake depresije koje češće dobija. Ta depresivna bolest trajala je četiri godine, pokušao je da se izleči čvrstom disciplinom, tako što bi se dnevno po par sati posvetio filozofskim posmatranjima. Ali baš tako lako, kao što je on zamislio, nije išlo. Da bi se što pre izlečio pokušao je sa normalnim poslom. Počeo je da radi kao trgovac u jednoj prodavnici šećera u Bristolu. Brzo je shvatio da taj zanat nije za njega i pokušava ponovo sa čistom filozofskom egzistencijom. Hjum putuje za Francusku i tamo boravi tri godine, gde je životni standart mnogo skuplji nego u Engleskoj, tu počinje svoje prvo delo a završava ga u Londonu „Traktat“ Rasprava o ljudskoj prirodi (1739—1740), koje važi za majstorsko delo koje je Hjum objavio. Više sreće imao je Hjum sa esejima o Moralu i Politici. U krug užih prijatelja pripada Adam Smit, koji se smatrao ocem ekonomije i poznati osnivač savremene geologije Džejms Haton.[4]

Hjum skeptičar
Njegova skeptičnost se odražavala pre svega protiv metafizike, njoj i sa tim svakoj spekulaciji o nedostupnim stvarima bile su njegova glavna borba. Metafizičke ideje bile su za njega produkt neplodnog naprezanja čovečije taštine, koja pokušava u predmete da uđe koje su razumu potpuno nepristupačni. Ta izmišljena filozofija (Pseudofilozofija) mora se nemilosrdno otkriti (tako misli Hjum). Takođe njegova molba za profesorsko mesto na univerzitetu u Edinburgu bila je odbijena, verovatno zato što je Hjum okarakterisan kao religiozni skeptičar. Delo koje je objavio 1748, Jedno istraživanje u pogledu ljudskog razuma, moguće ja da obuhvata njegov Traktat (Rasprava).

Etika
U etici Hjum zastupa mišljenje da „dobro i loše nisu zavisni od razuma, nego samo od njihovog značaja i u sreću izrasli“.