Professional Documents
Culture Documents
BY T. H. HUXLEY
VOUME VI
HUME:
WITH HELPS TO THE STUDY OF
BERKELEY
ESSAYS
BY
THOMAS H. HUXLEY
Unſpeakable Preſs
333 Via Nefanda, Lelag, Leng
2006
First published London: Macmillan, 1894; reprinted
1895, 1897, 1902, 1908. This e-text issued
by Unspeakable Press,
Leng, 2006.
HODELSEA, EASTBOURNE,
January, 1894.
CONTENTS
HUME
II
LATER YEARS: THE HISTORY OF ENGLAND . . . . . . 30
I
THE OBJECT AND SCOPE OF PHILOSOPHY . . . . . . 57
II
THE CONTENTS OF THE MIND . . . . . . . . . . 72
xiv CONTENTS
PAGE
III
THE ORIGIN OF THE IMPRESSIONS . . . . . . . . . 88
IV
THE CLASSIFICATION AND THE NOMENCLATURE OF
MENTAL OPERATIONS . . . . . . . . . . . 104
V
THE MENTAL PHENOMENA OF ANIMALS . . . . . . . 121
VI
LANGUAGE—PROPOSITIONS CONCERNING NECESSARY
TRUTHS. . . . . . . . . . . . . . . . 134
VII
THE ORDER OF NATURE: MIRACLES . . . . . . . . 152
VIII
THEISM; EVOLUTION OF THEOLOGY . . . . . . . . 165
IX
THE SOUL; THE DOCTRINE OF IMMORTALITY . . . . . 192
CONTENTS xv
PAGE
X
VOLITION: LIBERTY AND NECESSITY . . . . . . . . 212
XI
THE PRINCIPLES OF MORALS . . . . . . . . . . 228
————————
CHAPTER I
which, I need hardly say, I have drawn freely for the materials
of the present biographical sketch.
8 HUME I
lxvii.
40 HUME II
VOLUME II.
TREATISE OF HUMAN NATURE.
Book II. Of the Passions, p. 3.—p. 215
Book III. Of Morals, p. 219—p.415.
DIALOGUES CONCERNING NATURAL RELIGION, p. 419—p. 548.
APPENDIX TO THE TREATISE, p. 551—p. 580.
II LATER YEARS 53
VOLUME III.
ESSAYS, MORAL AND POLITICAL, p. 3—p. 282
POLITICAL DISCOURSES, p. 285—p. 579
VOLUME IV.
AN INQUIRY CONCERNING THE HUMAN UNDERSTANDING,
p. 3—p. 233
AN INQUIRY CONCERNING THE PRINCIPLES OF MORALS,
p. 237—p. 431.
THE NATURAL HISTORY OF RELIGION, p. 435—p. 513.
ADDITIONAL ESSAYS, p. 517—p. 577.
I. chap. i. §§ 4, 5, 6.
68 HUME I
A. IMPRESSIONS.
A. Sensations of
a. Smell.
b. Taste.
c. Hearing.
d. Sight.
e. Touch.
f. Resistance (the muscular sense).
B. Pleasure and Pain.
C. Relations.
a. Co-existence.
b. Succession.
c. Similarity and dissimilarity.
B. IDEAS.
Copies, or reproductions in memory, of the fore-
going.
“Why is it more than probable that all men must die: that
lead cannot of itself remain suspended in the air: that fire con-
sumes wood and is extinguished by water; unless it be that
these events are found agreeable to the laws of nature, and there
is required a violation of those laws, or in other words a miracle,
to prevent them?”—(IV. p. 133.)
“nearly destroyed the town, threw down the greater part of the
parapets, the central gate with the adjoining bastions, and a
part of the new bastion which flanked it. Three other bastions
were also nearly destroyed, whilst several large breaches were
made in the curtains, and the Peshawur side, eighty feet long,
was quite practicable, the ditch being filled, and the descent easy.
Thus, in one moment, the labours of three months were in a great
measure destroyed.”1
Kaye’s Afghanistan.
CHAPTER VIII
1 Burns published the Holy Fair only ten years after Hume’s
death.
CHAPTER IX
But in reality it is the gospel, and the gospel alone, that has
brought life and immortality to light.1
“1. Metaphysical topics suppose that the soul is im-
material, and that ’tis impossible for thought to belong to a
material substance.2 But just metaphysics teach us that the
notion of substance is wholly confused and imperfect; and that
we have no other idea of any substance, than as an aggregate of
particular qualities inhering in an unknown something. Matter,
therefore, and spirit, are at bottom equally unknown, and we
cannot determine what qualities inhere in the one or in the
other.3 They likewise teach us that nothing can be decided
à priori concerning any cause or effect; and that experience,
being the only source of our judgements of this nature, we
cannot know from any other principle, whether matter, by its
structure or arrangement, may not be the cause of thought.
Abstract reasonings cannot decide any question of fact or
existence. But admitting a spiritual substance to be dispersed
throughout the universe, like the ethereal fire of the Stoics,
and to be the only inherent subject of thought. we have
reason to conclude from analogy, that nature uses it after the
manner she doe the other substance, matter. She employs it
as a kind of paste or clay; modifies it into a variety of forms
light through the Gospel,’ and that in the most literal sense,
which implies that the revelation of the doctrine is peculiar to
His Gospel, seems to be at least the most obvious meaning of
the Scriptures of the New Testament.”—Whately, l.c. p. 27.
2 Compare Of the Immortality of the Soul, Section V. of
BERKELEY
BISHOP BERKELEY ON THE META-
PHYSICS OF SENSATION1
[1871]
Part I. § 6.
252 THE METAPHYSICS OF SENSATION
[1879.]
END OF VOL. VI
R. CLAY AND SONS, LITD., BREAD ST. HILL, E.C., AND BUNGAY, SUFFOLK.