David Hume Quotes

“As a rule, theologians know nothing of this world, and far less of the next; but they have the power of stating the most absurd propositions with faces solemn as stupidity touched by fear.

It is a part of their business to malign and vilify theVoltaires,Humes,Paines,Humboldts,Tyndalls,Haeckels,Darwins,Spencers,and Drapers, and to bow with uncovered heads before the murderers, adulterers, and persecutors of the world. They are, for the most part, engaged in poisoning the minds of the young, prejudicing children against science, teaching the astronomy and geology of the bible, and inducing all to desert the sublime standard of reason.”
― Robert G. Ingersoll, Some Mistakes of Moses

“David Hume, the great­est skep­tic of them all, once remarked that after a gath­er­ing of skep­tics met to pro­claim the verac­i­ty of skep­ti­cism as a phi­los­o­phy, all of the mem­bers of the gath­er­ing nonethe­less left by the door rather than the win­dow. I see Hume’s point. It was all just talk. The solemn philoso­phers weren’t tak­ing what they said seri­ous­ly.”
― Philip K. Dick

“We hold these truths to be self-evident.

{Franklin's edit to the assertion inThomas Jefferson's original wording, 'We hold these truths to be sacred and undeniable' in a draft of the Declaration of Independence changes it instead into an assertion of rationality. The scientific mind of Franklin drew on the scientific determinism ofIsaac Newtonand the analytic empiricism ofDavid HumeandGottfried Wilhelm Leibniz.In what became known as 'Hume's Fork' the latters' theory distinguished between synthetic truths that describe matters of fact, and analytic truths that are self-evident by virtue of reason and definition.}”
― Benjamin Franklin

“I have always considered David Hume as approaching as nearly the idea of a perfectly wise and virtuous man as perhaps the nature of human frailty will allow.”
― Adam Smith

“In the history of philosophy, the term “rationalism” has two distinct meanings. In one sense, it signifies an unbreached commitment to reasoned thought in contrast to any irrationalist rejection of the mind. In this sense,AristotleandAyn Randare preeminent rationalists, opposed to any form of unreason, including faith. In a narrower sense, however, rationalism contrasts with empiricism as regards the false dichotomy between commitment to so-called “pure” reason (i.e., reason detached from perceptual reality) and an exclusive reliance on sense experience (i.e., observation without inference therefrom). Rationalism, in this sense, is a commitment to reason construed as logical deduction from non-observational starting points, and a distrust of sense experience (e.g., the method of Descartes). Empiricism, according to this mistaken dichotomy, is a belief that sense experience provides factual knowledge, but any inference beyond observation is a mere manipulation of words or verbal symbols (e.g., the approach ofHume). BothAristotleand Ayn Rand reject such a false dichotomy between reason and sense experience; neither are rationalists in this narrow sense.

Theology is the purest expression of rationalism in the sense of proceeding by logical deduction from premises ungrounded in observable fact—deduction without reference to reality. The so-called “thinking” involved here is purely formal, observationally baseless, devoid of facts, cut off from reality. Thomas Aquinas, for example, was history’s foremost expert regarding the field of “angelology.” No one could match his “knowledge” of angels, and he devoted far more of his massive Summa Theologica to them than to physics.”
― Andrew Bernstein

“Does any man have the right to dispose of his own life? This is the ultimate question of moral entitlement, and relevant only if right is relevant in this context, and it is not. A suicidal man cannot be concerned - and nor should he be - with questions of moral entitlement. (And how absurd.) His one concern should be whether self-execution will most expediently relieve his suffering.”
― Antonella Gambotto-Burke, The Eclipse: A Memoir of Suicide

“Who gave the decisive deathblow to the argument from design on the basis of biological complexity? Both philosophers and biologists are divided on this point (Oppy 1996; Dawkins 1986; Sober 2008). Some have claimed that the biological design argument did not falter until Darwin provided a proper naturalistic explanation for adaptive complexity; others maintain that David Hume had already shattered the argument to pieces by sheer logical force several decades earlier, in his Dialogues Concerning Natural Religion (Hume 2007 [1779]). Elliott Sober has been among the philosophers who maintain that, as Hume was not in a position to offer a serious alternative explanation of adaptive complexity, it is hardly surprising that 'intelligent people strongly favored the design hypothesis' (Sober 2000, 36). In his most recent book, however, Sober (2008) carefully develops what he thinks is the most charitable reconstruction of the design argument, and proceeds to show why it is defective for intrinsic reasons (for earlier version of this argument, see Sober 1999, 2002). Sober argues that the design argument can be rejected even without the need to consider alternative explanations for adaptive complexity (Sober 2008, 126): 'To see why the design argument is defective, there is no need to have a view as to whether Darwin’s theory of evolution is true' (Sober 2008, 154).”
― Maarten Boudry

“[On David Hume]

Although he never admitted to being an atheist as such, he was clearly and unquestionably the most vividly elegant skeptic of them all.”
― Jonathan Miller

“The late Mr.David Hume,in his posthumous works, places the powers of generation much above those of our boasted reason; and adds, that reason can only make a machine, as a clock or a ship, but the power of generation makes the maker of the machine;... he concludes, that the world itself might have been generated, rather than created; that is, it might have been gradually produced from very small beginnings, increasing by the activity of its inherent principles, rather than by a sudden evolution of the whole by the Almighty fiat.”
― Erasmus Darwin

“Hume hummed in his head. Reason versus passion- David versus Goliath. Let the Goliath win for one last time. But the world is full of the Davids, the begging bastards, passing of their defeat as a win over the favorites. Why the world sides with the under-doggies. A favorite is nobody's favorite, but one's one. As if he has to pay a toll tax for his tolls.”
― Aporva Kala, Life... Love... Kumbh...

“Throughout this book I have tried to point out why interest, especially as it has been used by people such as Hume, Smith, Tocqueville, and Weber, is still a very useful concept. One reason why the concept of interest imparts a distinct dynamic to the analysis is that it is mainly interest which makes people takes action. It supplies the force that makes people get up at dawn and work very hard throughout the day. Combined with interests of others, it is a force that can move mountains and create new societies.”
― Richard Swedberg, Principles of Economic Sociology

“What [Adam] Smith took from [David] Hume’s demonstration of the limits of reason, the absurdity of superstition, and the primacy of the passions was not a lesson of Buddhist-Stoical indifference but something more like a sense of Epicurean intensity—if we are living in the material world, then let us make it our material.”
― Adam Gopnik

“The lesson of history for Hume is that the established order, founded on customs that are followed and accepted, is always to be preferred to the ideas, however exultant and inspiring, of those who would liberate us from our inherited sense of obligation.”
― Roger Scruton, Conservatism: An Invitation to the Great Tradition

“With his rigorous reasoning, Hume had punctured the Enlightenment's inflated claims on behalf of reason. So there was irony, too, in his overwrought response to the assault by Rousseau, the man of sensibility. When, in the summer of 1766, Hume jettisoned a lifetime of moderation, he seemed fixed on demonstrating that reason was indeed the slave of the passions.”
― David Edmonds, Rousseau's Dog: Two Great Thinkers at War in the Age of Enlightenment

“People believe in miracles, precisely because they don’t believe in miracles.”
― Syed Buali Gillani

“Desire reins, reason's horse roams.”
― Syed Buali Gillani

“Of, course, Chinese economic developments forms the great background for the rise of research into British political economy of the eighteenth century. Chinese policymakers and academics are increasingly interested in economic growth and the nature of international competition and tensions between the different nations. Hume and Smith discussed these questions in the eighteenth century and were a source of guidance for Great Britain in that transformative period. China has been undergoing a massive transformation from a traditional society to a modern one, from an agricultural society to a commercial one, and needs a new kind of political economy and moral philosophy to underpin this. The Scottish thinkers, Hume, Smith and Ferguson and their contemporaries debated political and economic problems and also reflected on the most appropriate ethic for the emergence of commercial society. One of the most striking features of their advice wa that it did not lead to the sort of violent revolution often associated with the French Enlightenment philosophers. On the contrary, they managed to contribute to the development and progress of Great Britain without aligning themselves with revolutionary movements. It is this aspect of their thinking that makes them attractive to many in contemporary China.”
― Zhang Zheng-ping, The Scottish Enlightenment: Human Nature, Social Theory and Moral Philosophy: Essays in Honour of Christopher J. Berry

“Hume emphasized education and experience: men of taste acquire certain abilities that lead to agreement about which authors and artworks are the best. Such people, he felt, eventually will reach consensus, and in doing so, they set a ‘standard of taste’ which is universal.… Hume said men of taste must ‘preserve minds free from prejudice’, but thought no one should enjoy immoral attitudes or ‘vicious manners’ in art… Kant too spoke about judgements of taste but he was more concerned with explaining judgements of Beauty.
He aimed to show that good judgements in aesthetics are grounded in features of artworks themselves, not just in us and our preferences. Kant tried to describe our human abilities to perceive and categorize the world around us. There is a complex interplay among our mental faculties including perception, imagination, and intellect or judgement. Kant held that in order to function in the world to achieve our human purposes, we label much of what we sense, often in fairly unconscious ways.”
― Cynthia A. Freeland, Art Theory: A Very Short Introduction by Cynthia Freeland, Oxford University Press

“For Hume, Pyrrhonism, like other philosophies, is too ready to assume that our actions are, or at least ought to be, guided by reason at all times. That is looking in the wrong place for the sources of our motivation. The world itself never provides adequate motivation for our choices. It is not the weighing of external evidence but internal desire that determines judgement and action: ‘Nothing can oppose or retard the impulse of passion, but a contrary impulse.’ Indeed, as Bernard Williams later argued, perhaps the very idea of a (purely) external reason is incoherent because there is no account of what is involved in accepting an external reason that does not invoke internal motivation.”
― Malcolm Bull, The Concept of the Social: Scepticism Idleness and Utopia