Humes Philosophy Of The Self by Tony Pitson
By Tony Pitson
This can be a transparent evaluate of Hume's theories of the self and private id, together with his recognized Treatise on Human Nature. Pitson presents a serious exploration of his pondering, additionally interpreting the ongoing relevance of Hume's theories for modern philosophy and referring to it to his broader reflections on human nature itself. Divided into elements, Pitson's learn follows Hume's vital contrast among elements of non-public identification: the ''mental'' and the ''agency''. the 1st half discusses Hume's perception of the brain as a ''bundle'' or ''system'' of perceptions and explores Hume's place at the conventional mind/body challenge. within the moment half Pitson examines various issues together with Hume's therapy of personality, the connection among human and animal nature, and the character of company.
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But what, then, of the principle of identity itself ? Hume distinguishes here between the idea of identity, on the one hand, and the ideas of unity and number (or multiplicity) on the other. A single object at any particular moment in its history conveys the idea of unity rather than identity. e. the idea to which Hume subsequently refers as that of numerical identity. So how, then, are we to account for this idea since, as Hume says, there appears to be no ‘medium’ between the two ideas of unity and number?
E. the idea to which Hume subsequently refers as that of numerical identity. So how, then, are we to account for this idea since, as Hume says, there appears to be no ‘medium’ between the two ideas of unity and number? Hume returns here to the idea of identity as a relation which belongs to an object considered at different times. We may think of the object, in relation to these different points in time, in two ways. In so far as it exists at these different times we may apply the idea of number to it, as we do to the times themselves.
The case of plants and animals introduces an additional factor: not only is some common end served by their parts, but their parts are organised to achieve this end by virtue of the causal relations among them. 27 In all the cases above – including that of the mind (or self, in relation to its mental aspect) – Hume regards our attributions of identity as fictitious products of the imagination. We should recall here that Hume is in fact dealing with two kinds of idea associated with the idea of personal identity: one of these concerns the mind or self at a time; and the other concerns the mind or self over time.